MAHĀBHĀRATA

UNRAVELLED

MAHĀBHĀRATA

UNRAVELLED

Lesser-Known Facets of a Well-Known History

AMI GANATRA

BLOOMSBURY INDIA

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Contents
Preface
Acknowledgements
The Mahābhārata: Summary of Storyline and the Sequence of Events
Introduction: What Is Dharma?
PART 1: CONTEXT OF THE MAHĀBHĀRATA
1 Janamejaya’s Revenge on the Nāgas and the Narration of the
Mahābhārata
2 The Bharata Vamsha Family Tree
3 The Geographical Coverage of the Mahābhārata War
4 Sanjay’s Narration of the Kurukshetra War
PART 2: PEOPLE, PERSONALITIES AND HAPPENINGS
5 Shakuntalā’s Grit
6 The Foundational Years
7 The Nishāda Prince
8 The Marriage That Tied
9 Sāvitri
10 A Friendship of Doom
11 Kurukshetra Encounters: Bheema and Arjuna versus Duryodhana and
Karna

A Warrior Mother
A Friendship That Groomed
The Ten Names of Arjuna
Dharma Meets Strength
Name Games
The Blindfolds
The Ideal of Fetters and Freedom
The Prodigious Sons
The Post-War Hastināpur Days
The End of an Epoch
PART 3: MAHĀBHĀRATA TRIVIA
The Legend of the Scripting of the Mahābhārata
Vyuhas: Army Formations in the Mahābhārata
Antiquity of the Mahābhārata
Notes
About the Author

PREFACE

Indic knowledge systems clearly differentiate between mythology and

history. The Mahābhārata and Rāmāyana have been called itihāsa (iti ha

āsa: thus it has been), the history of our ancestors. Rāmāyana, as we know,

is composed by Rishi Vālmiki, a contemporary of Shri Rāma. Mahābhārata

has been immortalised for us by the man who was biologically related to the

involved stakeholders—the Kauravas and the Pāndavas—Rishi Veda Vyāsa.

There cannot be a more unbiased source.

The Mahābhārata is also called the pancham Veda—the fifth Veda. By

way of historical narration, it provides a framework for understanding and

dealing with our own ethical dilemmas. The raw emotions and motivations,

the dharma sankatas, faced by the people in the Mahābhārata are so

relatable and real that even 5,000 years later, or 7,000 as per some recent

estimates, it continues to inspire authors, artists, social scientists and us.

The number of works in the mythological fiction genre that get written

inspired by the Mahābhārata, even today, is a testimony to its relevance.

The popularity of the epic can be further gauged from off-the-charts

viewership of a recent rerun of B.R. Chopra’s Mahabharat, an old TV

series with not-so-sophisticated production by current standards. Even

today, we have deep discussions regarding the people in the epic, their

personalities and their actions. We have our favourite personalities. The

level of our involvement with them is such that discussions often tend to get

really passionate. We stand up for them like we would for our friends and

relatives. And why not? It is a story of our ancestors, after all.

The original work is in Sanskrit and huge, spanning over 100,000 verses,

making it practically impossible for mass consumption except by way of

visual storytelling and abridged versions. There are some very good

abridged versions but they too are rather big. There is only so much a story

of such a large volume can be abridged. To some extent, this gap has been

filled by TV series as well as numerous reimagined works based on the text.

Even then, a mainstream TV series can’t cover all of what is in there.

The adaptations and reimagined fictional works have an element of

artistic liberty in different proportions. Sometimes, the artist’s imaginations

are so interesting that a reader begins to assume that as the real story. With

the Mahābhārata, given its popularity, and many related works, some

imagined stories seem to have become ‘the truth’. Misplaced facts give rise

to misplaced conclusions. That is why, for a story of such prominence and

influence, it is even more important to know the facts as they were told by

Veda Vyāsa, from the authentic sources available to us today.

That is the purpose of this book—to get to know the events and people as

told to us by Vyāsa. By way of the book, I have attempted to shed light on

some frequently asked questions, clarify some myths and add not-so-well-

known nuances of personalities and relationships related to the

Mahābhārata, based on the generally accepted authentic sources. Some

questions which I have sought to seek answers to are:

Who narrated the version of the Mahābhārata that is known to us today?

Was South India in any way connected to the Mahābhārata?

Was ‘caste’ the reason for Karna’s downfall? Was he always discriminated

against because of his caste?

Why was Arjuna given so much limelight and love?

Why was Yudhishthira called the Dharmarāja?

Who was the best warrior of Kurukshetra?

Why was Draupadi given such an important status in the Mahābhārata,

more than any other queen? Do we know anything about her life as a

queen?

Were women in those days meek and submissive?

What roles did the sons of the Pāndavas play?

What happened after the war ended?

...so on and so forth!

The dialogues between the characters are so rich that they unravel the

personality traits of the speakers and the essence of the relationship. I have

endeavoured to translate and summarise the dialogues in a way to maintain

its original intent, emotion, wisdom and nuance. As the idea was to convey

the gist, the translation may not be verbatim. I have added notes in such

places where I may have taken the liberty to translate words in more

contemporary terms. Where needed, I have added a brief closing

commentary to the story.

My introduction to the Mahābhārata was also through the TV series. It

got me interested enough to read other works related to or based on the

Mahābhārata later in life. The more I read, the more questions I had. The

only way to satisfy my curiosity, I realised, was by going to the source and

reading what Veda Vyāsa had to say. As I read, I made notes. In a way, the

book is an outcome of those notes. There were just so many ‘aha’ moments

that deciding what to add in here and what to keep for later was quite an

exercise.

This book has been divided into several parts, beginning with an overall

storyline and sequence of events in the Mahābhārata. This section gives a

bullet-point summary of the core story and introduces the main characters.

The objective is to bring up to speed a reader not familiar with the story and

serve as revision/reference for readers aware of the story.

This is followed by Introduction, which is an essay on dharma, the

underlying theme of the epic. There is no exact translation of the word in

English. The objective of the essay is to explain the term to the readers in

some detail.

The next part sets the context of the history—when was it narrated, who

are the Bhāratas and what was the extent of the epic’s geographical

coverage.

This is followed by a section which features stories from the

Mahābhārata, although not always in chronological order. I have picked and

arranged stories to highlight personalities, relations and interactions. Some

stories are not so well known, while others are generally known but have

interesting details which may ordinarily not be known. Of course, for those

Mahābhārata aficionados who have read the unabridged translations, all of

these would be known. For them, the arrangement and choice of the stories

might be of interest.

As the stories are not event-based, but more personality-based, there is

repetition of the incidents where multiple people were involved. However,

in every story, I have attempted to add personality-specific details, even if

the incident is repeated.

The final part is the trivia section, highlighting associated legends about

the scripting of the epic, names and descriptions of war formations

mentioned in the text and a brief overview of the work happening in the

area of dating of the Mahābhārata.

The primary reference used for the book is Gita Press’ , the

edition with Sanskrit text and Hindi translation. I have also referred to the

Pune-based Bhandarkar Oriental Research Institute’s Critical Edition of

Mahabharata (further referred to as BORI CE) and Kisari Mohan Ganguli’s

English translation The Mahabharata of Krishna-Dwaipayana Vyasa

(further mentioned as KMG) to check certain verses and clarify meanings.

To convey the right pronunciation of names while keeping the text simple

to read, I have used only the diacritic ā in Sanskrit nouns and names that

have an ‘aa’ () sound. The names ending in ‘a’ without the diatric have to

be read as . For example, Arjuna is to be read as . Any

unintended errors in the book are regretted. My sincere request to the

readers to bring those to my notice so that they can be rectified in future

reprints.

The beauty of the Mahābhārata is its honest portrayal of human

psychology. However technologically advanced we may have become, the

innate desires and psychological traits have remained identical over

millennia. That is why, the story of our ancestors stirs us even today. In

them, we can see our own selves.

It is only apt what the narrator Ugrashravā Sauti states in the beginning

about the Mahābhārata. He says, ‘By this radiant light of History, the

shroud of ignorance is destroyed and the inner sanctum of our entire being

is illumined with wisdom.’

 

     (Ādi Parva

1.87)

I do hope the readers enjoy reading the book as much as I have loved

writing it. Beyond that, I hope the book makes readers curious enough to

read the original unabridged version for themselves.

Paush Shukla Shashthi,

Vikram Samvat, 2077

Ami Ganatra

ACKNOWLEDGEMENTS

To Veda Vyāsa and the sages of Bhāratavarsha, I bow in obeisance. Their

effort has preserved this itihāsa and this wisdom for us. My gratitude to Gita

Press, Gorakhpur, Bhandarkar Oriental Research Institute, Pune, and to all

the artists and writers who have helped take the story of our ancestors to the

people. I write this book today standing on their shoulders.

The idea of materialising my objective to bring out the stories of the

Māhabhārata, as narrated by Vyāsa, not reimagined, in the form of a book

was conceived by Shri Praveen Tiwari of Bloomsbury. For the idea and his

trust in me, I will forever be grateful.

My heartfelt thank you to my friends Ajay Dave, Palak Ahuja and Shilpa

Bohra—they took time out to read the draft and provided valuable inputs on

the content; to my dear friend and Sanskrit go-to person Nityananda Misra

for his encouragement and for always enthusiastically clarifying my doubts;

and to the team at Bloomsbury—Shreya Chakraborti, Nitin Valecha and

everyone else—who has played a role in giving this book a material avatār.

To my mother Kavita Ganatra, I can never thank enough. All I can say is

that whatever I am today is the result of her sweat and blood. She believed,

deeply so, that I should write. I began blogging due to her encouragement.

My first book is a dedication to her, and to Krishna.

!

THE MAHĀBHĀRATA: SUMMARY OF

STORYLINE AND THE SEQUENCE OF EVENTS

Oath of Bhishma

✦ Shāntanu, the king of Hastināpur, falls in love with Gangā.

✦ Gangā marries him on the condition that the king shouldn’t ever

question her.

✦ Gangā gives birth to seven sons but drowns them in the river.

✦ The eighth son is born. Gangā goes to drown the baby but is stopped by

Shāntanu.

✦ As the condition is violated, Gangā leaves Shāntanu and takes the baby

along, promising to return the prince when he is old enough.

✦ True to her promise, Gangā brings the young Devavrata to Hastināpur.

He is made the crown prince.

✦ Shāntanu falls in love with Satyavati, daughter of Dāshrāja, the

headman of the fishing community of Nishādas.

✦ Dāshrāja would only marry Satyavati to the king if the king promises

to make her son his heir. Shāntanu refuses.

✦ Devavrata learns about this precondition and takes the oath of celibacy

for life and pledges to serve the Hastināpur throne till the end of his

life.

✦ Satyavati has a son from one past encounter with Rishi Parāshar. This

son is Veda Vyāsa. He is brought up by his father in the forest.

Birth of Dhritarāshtra, Pāndu and Vidura

✦ Satyavati and Shāntanu get married. Vichitravirya and Chitrangad are

born.

✦ Chitrangad dies young.

✦ Bhishma hijacks the swayamvara of the three princesses of Kāshi and

gets them to Hastināpur to marry Vichitravirya. These princesses are

Ambā, Ambikā and Ambālikā.

✦ Ambikā and Ambālikā marry the prince. Ambā objects due to her love

for King Shālva, who rejects her because she was won by Bhishma.

Extremely angry at her fate and holding Bhishma responsible for it,

Ambā pledges to become the reason for Bhishma’s death even if it

takes her multiple lifetimes to make it happen.

✦ Vichitravirya dies soon after without leaving behind an heir.

✦ As per the custom of niyoga, Satyavati invites her eldest son Vyāsa to

help conceive a child each through Ambikā and Ambālikā.

✦ When Vyāsa approaches Ambikā, she closes her eyes, frightened by his

terrifying appearance. Dhritarāshtra, born of that union, is thus born

blind.

✦ Ambālikā loses her colour on seeing Vyāsa. Pāndu is born of that

union.

✦ Satyavati desires one more child, but the queens wish not to see Vyāsa

again. Hence, they send a handmaiden of Ambikā’s to Vyāsa. She

serves him with joy and sincerity. Vidura is born of the union. He is a

paragon of wisdom, like his biological father.

The Birth of the Kauravas and the Pāndavas

✦ When the three boys are old enough and well educated, Pāndu is

crowned the king. Dhritarāshtra, though the eldest, has to forgo the

throne due to his blindness.

✦ Dhritarāshtra is married to Gāndhāri. When Gāndhāri learns about her

husband’s lack of sight, she too blindfolds herself for life.

✦ Pāndu marries Kunti and Mādri. Vidura is married to Sulabhā.

✦ When she was still a young girl, Kunti was given a boon by Rishi

Durvāsā by which she could call upon any deity and beget a son

through them. Curious, she uses it to call Surya deva and has a son

with him. Afraid of the reputation of her family, she gives up the kid at

birth. Adhiratha, a friend of Dhritarāshtra, living in Anga desh, finds

the baby and adopts him as his son. This son is Karna.

✦ Pāndu becomes a chakravarti king, defeating all other kings of

Bhāratavarsha. He comes to be known as a powerful and just king.

✦ Once, while on a hunting expedition, he unintentionally kills a sage in

communion with his wife. The sage pronounces a curse on Pāndu.

According to the curse, the moment Pāndu comes close to his wife out

of love, he will die.

✦ Dejected, Pāndu relinquishes his throne to Dhritarāshtra and goes to

live in the forest to do penance. Kunti and Mādri follow him.

✦ Though living a celibate life, Pāndu desires to have children. Kunti

uses the boon she was given by Durvāsā and gives birth to

Yudhishthira, Bheema and Arjuna. Using the same boon, Mādri begets

twins Nakula and Sahadeva. The five are known as the Pāndavas.

✦ In Hastināpur, Gāndhāri gives birth to a hundred sons and one

daughter. Duryodhana is the eldest followed by Duhshāsana. The sister

is Dushālā. Duryodhana is the same age as Bheema. Dhritarāshtra has

one more son through one of Gāndhāri’s maids. He is Yuyutsu. These

102 kids are the Kauravas.

✦ The Pāndavas grow up in the forest under the care of their father and

two mothers. One day, Pāndu loses control and pulls Mādri close. The

curse of the sage has its effect. Pāndu dies. Mādri does not wish to live

and ends her life as well.

Training with Dronāchārya

✦ After Pāndu’s death, Kunti returns to Hastināpur with the boys. The

cousins meet for the first time.

✦ The Kauravas and the Pāndavas do not get along. Duryodhana is

especially jealous and keeps scheming with his uncle Shakuni to

harass the Pāndavas. He tries to poison and drown Bheema once, but

the latter survives and emerges even stronger.

✦ Bhishma sends the young boys to Kripāchārya and then to

Dronāchārya for education and training in warfare.

✦ Apart from the Kauravas and the Pāndavas, the princes of the Vrishni

clan, Karna and other students also come to study at Dronāchārya’s

āshram.

✦ The princes become experts in different forms of warfare. Arjuna is a

notch above all. He masters every form of warfare, with a special

focus on archery.

✦ Karna learns the basics with Drona but leaves to go to Parashurāma

when Drona refuses to teach him the deadly celestial weapon,

Brahmāstra.

✦ After completion of the course, the princes display their skills in front

of the citizens of Hastināpur.

✦ Karna comes uninvited and challenges Arjuna. Duryodhana is

overjoyed to find a man willing to challenge Arjuna who is also a

capable warrior. He befriends Karna and crowns him the king of Anga

desh. Karna stays indebted to Duryodhana all his life.

✦ As gurudakshinā to their teacher Drona, the Pāndavas capture Drupada,

the king of Pānchāla, and hand him to Dronāchārya. Drona takes away

half of Drupada’s kingdom and lets him go.

This was Drona’s way of avenging his past humiliation at the hands of

the latter.

✦ Drupada is furious and knows he cannot defeat Drona. Hence, he

desires for a son who can kill Drona. Taking a sage’s advice, he

performs rituals to beget such a son. From that, Dhrishtadyumna and

Draupadi are born.

✦ Drupada has another elder son by the name of Shikhandi. He was born

a female but later became a man due to a boon bestowed by a Yaksha

named Sthunākarna. In the previous life, Shikhandi was Ambā, the

princess of Kāshi.

The Swayamvara of Draupadi

✦ By unanimous consensus, Yudhishthira is made the crown prince of

Hastināpur.

✦ Duryodhana is livid. He convinces his father to send the Pāndavas and

Kunti to Vāranāvata under the pretext of a celebration. In Vāranāvata,

he arranges for Purochana to create an inflammable palace of lac, the

lakshāgraha. They plan to burn alive the unsuspecting Pāndavas.

✦ Vidura learns of this devious plan and warns Yudhishthira. The

Pāndavas play along with Purochana’s plan. Meanwhile, Vidura sends

a digger who creates a tunnel from under the palace to let the brothers

and Kunti escape. When the tunnel is ready, the Pāndavas set fire to

the palace and flee. The fire kills Purochana.

✦ News reaches Hastināpur. Everyone believes the Pāndavas are dead.

Duryodhana is declared the crown prince.

✦ The Pāndavas spend a few months hiding in the Kāmyaka forest.

There, Bheema kills a man-eating rākshasa, Hidimb, and marries his

sister Hidimbā. They have a son named Ghatotkacha.

✦ The Pāndavas then spend a few days in Ekachakra Nagar in the house

of a Brāhmin family. Here, Bheema kills the demon Bakāsura and

liberates the villagers from his menace.

✦ On hearing about the swayamvara of Drupada’s daughter Draupadi, the

Pāndavas head to Kāmpilya. They find shelter in a potter’s home, still

in disguise.

✦ The swayamvara involves an archery challenge. Only a prince who hits

the target can marry Draupadi.

✦ Warrior princes from all over Bhāratavarsha come to attend the

swayamvara, desirous of making Draupadi their wife. But none

succeed in hitting the target. Arjuna, dressed as a young Brāhmin,

emerges from the audience, hits the target and wins over Draupadi.

✦ Though won by Arjuna, Draupadi is married to all the five Pāndavas

brothers. She becomes their common wife and a bond that binds them.

✦ Krishna recognises the Pāndavas in the assembly of Kāmpilya. He

follows them to the potter’s hut. Kunti is Krishna’s father’s elder sister.

By that relation, he is a maternal cousin of the Pāndavas.

✦ Arjuna and Krishna are of the same age and take an instant liking to

each other. They become the best of friends in the times to come.

Krishna plays the role of an advisor and well-wisher of the Pāndavas

from then on.

✦ The news of the survival of the Pāndavas reaches Hastināpur.

The Game of Dice

✦ Dhritarāshtra is embarrassed. Hence, taking suggestions from the

elders and Vidura, he invites the Pāndavas home and divides the

kingdom. Duryodhana keeps Hastināpur while the Pāndavas get

Khāndavaprastha. The Pāndavas toil and establish a flourishing

kingdom of Indraprastha there.

✦ All is well till one day, for breaching a code of conduct laid down

regarding the privacy of the brothers with Draupadi, Arjuna leaves to

spend twelve years in the forest and do pilgrimages.

✦ He travels around Bhāratavarsha and marries Uloopi and Chitrāngadā.

With them, he begets two sons, Irāvan and Babruvāhana respectively.

Towards the end of the journey, he visits Dwārkā and marries

Krishna’s sister Subhadrā. She gives him a son named Abhimanyu.

✦ In Indraprastha, Draupadi also gives birth to five boys. Prativindhya,

Sutasoma, Shatānika, Shrutakarma and Shrutakirti.

✦ To satisfy the request of Agni deva, Krishna and Arjuna let him burn

the Khāndava forest. Maya, an architect of the Dānava tribe, pleads

with them to let him escape the fire and promises to build the most

beautiful palace for the Pāndavas. He builds for them the ‘palace of

illusions—the Māyā sabhā’. From Agni, Krishna gets his Sudarshan

Chakra and Arjuna, his Gāndiva and quiver of inexhaustible arrows.

✦ Yudhishthira conducts the Rājasuya Yajna.

✦ Over a row on who should be the first person to be revered during the

Yajna, Shishupāla insults Bhishma and Krishna. Shishupāla is

Krishna’s maternal aunt’s son. Krishna lets him hurl a hundred insults

before severing his head with his Sudarshan Chakra.

✦ Duryodhana burns with jealousy seeing the prosperity of the Pāndavas

in Indraprastha and begins plotting with his uncle Shakuni, friend

Karna and brother Duhshāsana to bring them down.

✦ Shakuni is an expert in the game of dice (dyuta kridā). He is adept in

deceitfully defeating the opponents. He suggests organising a game

with the Pāndavas. After some vacillations, Dhritarāshtra gives in.

Yudhishthira agrees to come.

✦ Yudhishthira stakes and loses everything—his kingdom, wealth,

brothers, himself and Draupadi.

✦ Duhshāsana drags Draupadi to the Hastināpur assembly by her hair.

Duryodhana and Karna humiliate her calling her a slave along with her

husbands, and incite Duhshāsana to disrobe her. Except Vidura and

Vikarna, one of Duryodhana’s brothers, everybody just keeps mum and

looks on at the humiliation being meted out to Draupadi and the

Pāndavas.

✦ Duhshāsana does not succeed in disrobing Draupadi. Eventually, sense

prevails. Dhritarāshtra frees the Pāndavas from slavery as requested by

Draupadi. But on Duryodhana’s insistence, he orders for another round

of the game of dice. The Pāndavas lose again and are banished to the

forest for thirteen years (vanvās). Of these, twelve are to be spent in

the forest and one year in hiding (agyātvās). Per the clause, if the

Pāndavas are identified during the year of disguise, they will have to

go to the forest for another thirteen years. If not, they are to get their

kingdom back.

Years in the Forests

✦ The Pāndavas spend twelve years in the forests in the company of

sages and do pilgrimages.

✦ Meanwhile, on the advice of Veda Vyāsa and Yudhishthira, Arjuna

goes to gather celestial weapons in preparation of a probable war with

their cousins; if Duryodhana doesn’t give their kingdom back after

thirteen years, a war would be inevitable. He spends five years of the

twelve in this expedition.

✦ One day, Duryodhana and Karna, along with their women and other

Kauravas, go on an expedition to the forest where the Pāndavas are

camped. They desire to flaunt their riches before the Pāndavas and

make them feel miserable over their pitiable state.

✦ However, even before their tents are pitched, they get into a tussle with

the Gandharvas in the forest. The Kauravas are defeated and captured

by the powerful Gandharvas. Karna runs away to save his own life.

✦ Some soldiers escape and seek help from Yudhishthira. The eldest

Pāndava sends the four brothers to rescue them. The Kaurava party

goes back to Hastināpur, thoroughly embarrassed.

✦ One day, when the Pāndavas had gone hunting, bewitched by

Draupadi’s beauty, Jayadratha, the husband of Dushālā, attempts to

kidnap her. The brothers return in time to rescue Draupadi and capture

Jayadratha. Due to the consideration of Dushālā, their cousin sister,

Yudhishthira lets him go with only a small humiliation as punishment.

✦ The Pāndavas spend the last year in disguise in Matsya desh, ruled by

King Virāta. Yudhishthira becomes a courtier; Bheema, a royal chef;

Arjuna disguised as a eunuch becomes a dance and music teacher for

the royal women; Nakula becomes a stable keeper and Sahadeva, a

cattle keeper. Draupadi finds work as the handmaiden of Queen

Sudeshnā, Virāta’s wife.

✦ Keechak, Sudeshnā’s brother, was the commander of Virāta’s forces.

Once, in Sudeshnā’s palace, Keechak sees Draupadi. He is

immediately infatuated and desires her at any cost.

✦ Bheema kills Keechak for his indecent propositioning of Draupadi.

✦ After Keechak’s death, suspicious that the killer might be Bheema, the

Kauravas along with the Trigartas attack Matsya. Arjuna, disguised as

the eunuch Brihannalā, defeats the entire Kaurava army consisting of

Bhishma, Drona, Kripa, Ashwatthāmā, Duryodhana, Duhshāsana and

Karna, among others.

✦ After the battle, the Pāndavas come out of hiding having successfully

completed their agyātvās.

✦ Virāta marries his daughter, Uttarā, to Arjuna’s son Abhimanyu.

Peace Negotiations

✦ The Pāndavas and their allies gather in Upaplavya, a city in Matsya

desh, and send a messenger to Hastināpur to demand their kingdom

back.

✦ Messengers go to and fro to no avail. Instigated by Karna, Duryodhana

refuses to give back anything. Yudhishthira demands for just five

villages in lieu of Indraprastha to avoid the war. That too is not

agreeable to Duryodhana.

✦ As a final measure, Krishna goes to negotiate. Duryodhana doesn’t

agree. Instead, he tries to imprison Krishna.

✦ Before returning, Krishna informs Karna about the truth of his birth,

disclosing that Karna is the eldest son of Kunti and a brother of the

Pāndavas. He tries to convince Karna to join hands with the Pāndavas.

Later, Kunti reaches out to him too. But Karna decides to stay with

Duryodhana.

✦ War is now inevitable. The armies assemble in Kurukshetra.

The War of Kurukshetra

✦ Bhishma becomes the commander of the Kauravas, Dhrishtadyumna of

the Pāndavas.

✦ Following an ego tussle with Bhishma, Karna decides to stay out of the

war till Bhishma is the commander.

✦ Arjuna is deluded at the thought of killing his own people. Krishna

narrates the Bhagavad Gitā.

✦ Battle begins.

✦ Bhishma falls on the tenth day of the war. He is laid on the bed of

arrows by Arjuna. Dronāchārya becomes the commander. Karna enters

the battlefield.

✦ On the thirteenth day, when Arjuna is away fighting the Trigartas,

Drona makes the Chakra Vyuha. Abhimanyu enters the formation but

is killed by six warriors together.

✦ The next day, Arjuna kills Jayadratha. Karna kills Ghatotkacha on the

same day with his Indrāstra, the weapon he wanted to use to kill

Arjuna.

✦ Dronāchārya is killed on the fifteenth day. Karna becomes the

commander.

✦ Arjuna kills Karna on the seventeenth day. Bheema kills Duryodhana

on the eighteenth day. That night, Ashwatthāmā attacks the sleeping

Pāndava camp and kills Draupadi’s sons and brothers.

✦ Ashwatthāmā attempts to destroy the child in Abhimanyu’s young wife

Uttarā’s womb but fails.

✦ The battle ends. Only eleven warriors survive, including the five

Pāndavas.

✦ Gāndhāri curses Krishna, saying that his Yādava clan will kill each

other and perish, just like the Kauravas.

✦ Parikshita is born to Uttarā.

The Years of Peace

✦ Yudhishthira is dejected with the destruction caused by the war. He

wishes to renounce the throne and lead a life of an ascetic. After a lot

of convincing, he agrees to stay back and is crowned the king.

✦ Bhishma decides it is time to leave his body and accepts death.

✦ A few years later, Yudhishthira conducts the Ashwamedha Yajna.

✦ After spending some years in the care of the Pāndavas, Dhritarāshtra,

Gāndhāri, Kunti, Vidura and Sanjay head to the forest to spend their

remaining years.

✦ Dhritarāshtra, Gāndhāri and Kunti die in a forest fire.

End of an Epoch

✦ Thirty-six years after the war, the powerful Yādavas of Dwārkā kill

each other in a feud.

✦ Krishna dies subsequently.

✦ Crowning Parikshita the king of Hastināpur, the Pāndavas along with

Draupadi leave for their final journey.

Introduction: What Is Dharma?

The Mahābhārata is the history of the descendants of Bharata, a great

sovereign king of Bhāratavarsha. Throughout the story, one theme stands

out—that of dharma. The war between the cousins—the Kauravas and the

Pāndavas—which forms the core of the epic is called dharma yuddha, the

war for dharma. One of the most sacred texts for Hindus, the Bhagavad

Gitā, has its provenance in the Mahābhārata. It captures the conversation

between Krishna and Arjuna before the commencement of the Kurukshetra

war when the latter was gripped with confusion over the merit of the war

and his responsibility. The text talks extensively about dharma and swa-

dharma. Bhishma gives a discourse to Yudhishthira on Rāja Dharma from

his deathbed. Vidura advises Dhritarāshtra of his dharma as the king and the

patriarch of the family. Draupadi and Kunti exhort Yudhishthira to follow

his dharma. So, what exactly is dharma?

Dharma is routinely translated as religion, or sometimes as law. These

words, while not completely wrong, are not appropriate in explaining

dharma. Merriam-Webster defines religion as follows:

The belief in a god or in a group of gods: an organized system of

beliefs, ceremonies, and rules used to worship a god or a group of

gods: an interest, a belief, or an activity that is very important to a

person or group.

Dharma, on the other hand, is a much more encompassing and profound

concept. This Sanskrit word comes from the root word –, which

means to support, to uphold, to sustain. Dharma is, therefore, defined as

  : (Dhārayati iti dharmah)—that which upholds or

sustains when imbibed is dharma. In the Mahābhārata, Krishna explains

dharma as   

(Dhāranāt dharma iti āhuh, dharmo dhārayati prajāh)—due to sustenance, it

is called dharma; dharma sustains life.

In this sense, dharma is that which is needed for life to go on.

Sri Aurobindo defines dharma as follows:

It is the whole government of all the relations of man with other

beings, with Nature, with God, considered from the point of view of

a divine principle working itself out in forms and laws of action,

forms of the inner and the outer life, orderings of relations of every

kind in the world. Dharma is both that which we hold to and that

which holds together our inner and outer activities.1

A society can sustain when all the different elements and stakeholders

behave in a mutually symbiotic manner. There is life on earth because it is

at a certain distance from the sun and moves in a certain way. Other planets

known to us do not have life-conducive circumstances. As long as the sun

and the earth behave in a manner that allows nature to survive and thrive,

life will sprout and sustain, else not. That which governs this life-sustaining

cosmic order is dharma.

Likewise, for a country, community, family or even a professional unit to

sustain, there are certain norms, behaviours and considerations that are

expected of the stakeholders. The norms and the systems have to be such

that nourish the involved entities. The overarching governing principle of

such units of interdependent entities that helps define the norms,

behaviours, duties and codes of conduct for interaction and ensures their

symbiotic existence is called dharma.

When seen in the context of an individual with respect to their

surroundings—family, state, profession, etc.—it becomes swa-dharma.

When applied to governments, kings, administrators in relation to their state

and subjects, it becomes Rāja Dharma. When applied to relations, it is Putra

Dharma, Pati Dharma, Patni Dharma and so on.

At any point, we are a part of various social and professional units. As an

involved stakeholder in those, we have various roles to play. Many times,

the dharma associated with these different roles comes into conflict with

each other. This conflict is what we call dharma sankata or ethical dilemma.

That is what Arjuna faced before the Kurukshetra war—to prioritise family

or justice; what Bhishma dealt with while trying to dissuade Duryodhana

and Dhritarāshtra from being unjust to the Pāndavas—to play the role of a

Kuru patriarch and compel Dhritarāshtra to follow the rule of law or toe the

orders of the king as a loyal employee would; what Yudhishthira faced

when accepting the invitation to play the game of dice—to be a good

warrior and son by obeying his uncle’s order or stake his reputation by

refusing to play and protecting his self-interest; Dhritarāshtra was forever

struggling with it—to be a king or a father; Kunti faced it while giving up

Karna and then again while revealing the truth to Karna when he came back

in her life. Like it was in the Mahābhārata, so it is in our personal lives—we

are always faced with such conflicts. What should we do in situations? How

do we prioritise?

Vidura recommends the prioritisation of the greater good. ‘Sacrifice your

son to protect the village and sacrifice the village to protect your nation. But

to protect your own ātmā, be ready to give up everything,’ he says. One’s

conscience is supreme. A guiltless conscience is what brings peace within.

Hence, while advising Dhritarāshtra, Vidura reinforces his message—‘Do

what is beneficial for all, most of all for your ātmā, driven by pure

intellect.’ There are no straightforward context-free answers about dealing

with ethical dilemmas. But interestingly enough, if we really listen to that

intuition within us, we will know what is the appropriate approach in a

specific situation.

A value or a conduct that sustains and fosters dharma is a virtue and one

that hinders it is a vice.

Hence, truth, non-violence, compassion and generosity are encouraged

because these qualities tend to nurture the mutually beneficial set-ups,

whereas speaking untruths, committing an act of violence, hoarding,

cheating, indulgences and addictions tend to be destructive and are

discouraged. The role and responsibility of an administrator is to protect the

stakeholders from those within and outside the set-up who refuse to live by

the set norms, thus posing an existential threat to the stability of the system

at large.

While these virtues and vices are to be generally adhered to, one has to

be aware of their context-sensitive nature as well. If in specific situations,

or over time, the norms start hindering the sustenance of the stakeholders,

they too need to change and evolve. This is the inherent flexibility of

dharma. The end goal—that of sustenance and growth—is what matters.

While explaining the meaning of dharma, Krishna categorically states, ‘

     ’ (Yah syāt

dhāranasamyuktah sa dharma iti nishchayah)—only that which promotes

sustenance is dharma.

The flexibility, however, is for longevity, not convenience. The virtues

and norms should be adhered to as much as possible. To know when to

transgress a norm, and when not to, also requires intuition and wisdom.

Krishna insists on developing ‘yogastha buddhi’, stable and clear wisdom,

to foster objective and unbiased decision-making. This is the gist of the

Bhagavad Gitā.

Every stakeholder has the responsibility to abide by the dharma of the

unit of which they are a part for their nourishment and sustenance. A

system is as good as the stakeholders. When violation becomes a norm, the

system collapses, destroying the stakeholders as well. That is why Vyāsa

says multiple times throughout the Mahābhārata: ‘   

  ’ (Dharma eva hato hanti Dharmo rakshati

rakshitaha)—Dharma destroys those who destroy it and protects those who

protect it.

Strive to understand the nuances of dharma. Strive to uphold dharma.

Through dharma, uplift yourself. That is the essence of the Mahābhārata—

and of life.

Ψ

Part 1

Context of the Mahābhārata

Janamejaya’s Revenge on the Nāgas and the

Narration of the Mahābhārata

The Kurukshetra war had ended. Though victorious, Yudhishthira was a

devastated man. This had been an unprecedented war. Most kings of the

Bhāratavarsha1 were party to it. At the end of the eighteen days of the war,

it is said Bhāratavarsha was left devoid of warrior kings. Duryodhana had

smirked just before dying, ‘I have lived a luxurious life and will unite with

my brethren in death, you can live and mourn over all that is lost.’2

Yudhishthira was indeed going to be the monarch of a kingdom full of

widows.

Devastation was alike on both sides, for the loser and the victor. The

second generation of the Pāndavas had perished. Abhimanyu and Irāvan,

the sons of Arjuna from Subhadrā and Uloopi respectively; Ghatotkacha,

the son of Bheema from Hidimbā; and the five sons of Draupadi; all had

succumbed to the war. Only Babruvāhana, Arjuna’s son from Chitrāngadā,

had survived. That too because he had not participated in the war.

The only hope of the Pāndavas was hinged on the unborn child of Uttarā

and Abhimanyu. This child who was to carry forward the lineage of the

Kurus would have also perished due to the treachery of Ashwatthāmā, who

had directed the Brahmāstra at Uttarā’s womb and had nearly killed the yet-

to-be-born baby. It was only Krishna’s grace that saved the child. Krishna

named him Parikshita3—the one who was born when the Kuru lineage was

almost extinct.

Thirty-six years after the fated war, Yudhishthira, along with his brothers

and Draupadi, renounced the kingdom and proceeded to the Himālayas to

spend their last days. Parikshita was crowned the king of Hastināpur.

Yuyutsu, the foster brother of Duryodhana and cousin of the Pāndavas was

appointed to guide Parikshita.

Living up to the reputation of his ancestors, Parikshita was a just and

popular king. An expert in both administration and economics, the kingdom

flourished under his rule. He reigned peacefully for twenty-four years

before falling prey to an unfortunate turn of events. Once, while on a

hunting expedition, a lost and tired Parikshita approached Rishi Shamik’s

āshram. Unaware of the rishi’s vow of silence, Parikshita asked him the

whereabouts of an animal he was hunting. On not receiving a reply, in a fit

of anger, he picked up a dead snake lying nearby, threw it around the rishi’s

neck and left. When Rishi Shamik’s son, Rishi Shringi, returned to the

āshram later that day, he saw his father in deep tapasyā with a dead snake

hanging around his neck. Enraged, he showered a curse on the perpetrator.

‘Whoever has slighted my father, may he be bitten dead by dreadful Nāga

Takshaka in seven days,’ he thundered. A siddha rishi’s curse couldn’t have

gone in vain. As was foretold, Takshaka bypassed all the security

arrangements made for Parikshita and bit him dead exactly on the seventh

day after the unfortunate incident in Rishi Shamik’s āshram. After

Parikshita’s demise, Janamejaya, his son, took over the reins of Hastināpur.

The Narration of Shrimad Bhāgavata Purāna

When Parikshita was informed he had only seven days to live, he

didn’t flinch. Instead, he crowned Janamejaya the king of Hastinapur

and proceeded to banks of the Ganga to spend the seven days in the

company of sages, fasting and meditating. He posed a question to the

sages around about the duties of the man who is about to die. Just then,

Rishi Shukadeva, the son of Veda Vyasa, came to his camp by the

Ganga. Rishi Shukadeva was an accomplished ascetic although only

sixteen years old. Parikshita welcomed him and posed the same

question to him. ‘What activities should he who is about to die be

engaged in to achieve peace and contentment. What should he do?

What should he chant and whom should he meditate upon?’ In

response, Rishi Shukadeva goes on to narrate the stories and leelas of

Shri Krishna to Parikshita. This narration is immortalised as Shrimad

Bhāgavata Purāna, one of the most important religious texts for the

Hindus in general and Vaishnavas in particular.

Janamejaya had just returned from a campaign in Takshashilā when a rishi

named Uttank came to his court. He wanted Janamejaya to teach Takshaka

a lesson. Takshaka had become a menace. He would trouble innocent

people even though they posed no threat to him. Once Takshaka stole the

earrings that Uttank had procured for his guru-mother, without any

provocation. Only by divine intervention and his guru’s grace did Uttank

manage to retrieve the earrings and gift them at the ordained time. Uttank,

narrating his own story of Takshaka’s harassment, reminded Janamejaya of

how the snake4 had killed his innocent father. He provoked Janamejaya to

avenge Parikshita’s death by conducting the ritual of snake sacrifice, the

Sarpa Satra. The idea appealed to Janamejaya. He took Uttank’s suggestion

and soon initiated the Sarpa Yajna. This ritual sacrifice was so potent that

on completion, it would have annihilated all the Nāgas from earth.

Yajna

A yajna, especially one conducted by a king, used to be a grand social

spectacle involving fire rituals, chanting of Vedic mantras and giving

away generous donations to rishis, brāhmins, common citizens and

guests. Royal yajnas were typically undertaken to fulfil a desire or

mark the fulfilment of a resolve. Distributing wealth was one of the

motives of grand yajnas. Such charities were said to accrue significant

virtues to the host. Students, ascetics, monks, performers and even

common people from all walks of life would come to partake in the

bounties of the yajna. To keep everyone entertained and intellectually

engaged between the rituals, rishis would narrate stories of the past

and the present. There would also be dances and dramatic

performances enacting stories from the scriptures and epics.

In a way, these grand yajnas also helped boost the economy of the

kingdom. The organisation of such an event involved employing

hundreds of workers, sculptors, architects, artists, priests and traders

among others.

In the Mahābhārata, there are four major yajna ceremonies

mentioned.

1. Rājasuya Yajna by Yudhishthira in Indraprastha,

2. Vaishnava Yajna by Duryodhana in Hastināpur when the Pāndavas

were in exile,

3. Ashwamedha Yajna by Yudhishthira after the Kurukshetra war and

4. Sarpa Satra by Janamejaya during which the Mahābhārata was

narrated by Rishi Vaishampāyana.

Janamejaya’s yajna was as lavish as one would expect from the king of

Hastināpur, the great-grandson of Yudhishthira. Distinguished rishis,

brāhmins, kings and their ministers from across Bhāratavarsha assembled to

witness the one-of-its-kind yajna. The most revered Rishi Krishna

Dwaipāyana Vyāsa, also known as Veda Vyāsa, came with his students to

bless the king.

By the time of the Sarpa Yajna, Vyāsa Muni had already composed the

itihāsa5 of the Kurukshetra war and the circumstances that led to its

eventual unfolding.

He was the most neutral as well as a contemporary observer of the war and

of the life and times of the Kauravas and the Pāndavas. Firstly, he was an

accomplished rishi who had transcended the emotions of attachment and

anger. Secondly, he was equally connected to both sets of cousins by blood.

Vyāsa Muni was the grandfather of Janamejaya’s great-grandfather, Arjuna.

It was through him that the Kuru lineage was saved from extinction two

generations before Parikshita. Veda Vyāsa was the biological father of

Dhritarāshtra, Pāndu and Vidura.

Extremely pleased at his arrival, Janamejaya paid his obeisance to the

rishi. Once he was settled with his students, Janamejaya made a request.

‘You have seen the war of the Kauravas and the Pāndavas as it happened. I

hear my great-grandfathers were men of great virtue and restraint. What

then led them to fight such a disastrous war? I wish to know about this story

in detail.’

Veda Vyāsa happily obliged. Vyāsa Muni asked his student

Vaishampāyana to narrate the history of the Bharata vamsha6—the

Mahābhārata. Vaishampāyana began reciting the great story of the Bhāratas,

as was instructed to him by his guru.

Janamejaya’s Sarpa Satra thus became the first instance of the public

rendering of the Mahābhārata. It was not a monologous recitation but a

conversation between Janamejaya and Vaishampāyana. Janamejaya asked

and Vaishyampāyana expounded.

Another rishi by name of Ugrashravā Sauti, of the Suta community, was

amongst the guests who heard the rendering of the Mahābhārata on this

occasion. Ugrashravā was a storyteller, a kathā vāchaka, who travelled

around janapadas and forests narrating stories from the shāstras as well as

histories of ancient kings and kingdoms. On his way back from the yajna,

he stopped at the āshram of Rishi Shaunak in Naimishāranya7. There, at the

request of Shaunak Muni and his students, Ugrashavā recounted the story of

the narration of the Mahābhārata by Vaishampāyana to Janamejaya, as

composed by Krishna Dwaipāyana Vyāsa.

The Mahābhārata we read today is an account of the narration of

Ugrashravā Sauti’s account of Rishi Vaishampāyana’s narration of Rishi

Krishna Dwaipāyana Vyāsa’s composition of the history of the Bhāratas.

The End of Sarpa Satra and the Redemption of the Nāgas

As Janamejaya’s Sarpa Satra progressed, the effect of the fire rituals and

chanting became increasingly potent, the entire Nāga kingdom was

consumed by fear. The snakes started getting increasingly restless. As if

driven by an unknown power, they began to come out of their hiding and

started dropping into the burning yajna kunda. Hordes and hordes of snakes

were being reduced to ashes. It was a matter of time before the entire race

would have been wiped out.

The main culprit, however, was still elusive. Takshaka had still not fallen

into the fire. He sought refuge in his friend Indra. But as soon as the priests

officiating the rituals called upon Takshaka, the snake became completely

powerless. The impact of yajna was so strong that Indra too couldn’t be of

much help. Takshaka appeared in the sky. Like a leaf being swept off by a

gust of wind, oblivious to its own will, he was being pulled down into the

yajna kunda.

Just then, a young Brāhmin boy named Āstik entered the mandapa where

the rituals were on. He started singing paeans to Janamejaya and all the

priests and luminaries present there. Janamejaya was impressed. Already

joyous that his Sarpa Satra was coming along well, he offered to fulfil any

wish that the young boy had. ‘Seek and it shall be given. Gems, jewellery,

cows, you name it. Anything as long as this snake sacrifice continues,’

beamed Janamejaya.

Āstik replied, ‘I seek not gems, jewellery neither cows from you. All I

wish for is the end of this Sarpa Satra and well-being of my mother’s

family.’ Āstik was the nephew of Vāsuki, the king of the Nāgas. His mother

Jaratkāru was Vāsuki’s sister.

Janamejaya urged Āstik to change his mind and ask for other gifts. But

Āstik was firm on his wish. Other rishis and guests too voiced their support

in favour of Āstik and requested Janamejaya to end the ritual and spare the

surviving snakes. ‘So be it,’ said Janamejaya and called for the closing of

the yajna, much to the pleasure of the Nāgas and all the esteemed guests.

This way Āstik saved the day for the Nāgas and ensured their survival.

Who Were the Sutas

The narrator of the Mahābhārata as we know it is Rishi Ugrashravā

Sauti. He was the son of Rishi Lomaharshan and belonged to the Suta

community. Hence, the appellation ‘Sauti’. The community was

considered a ‘mixed jāti’8 of offsprings of a Brāhmin mother and

Kshatriya father. Sutas were considered expert sārthis9. The role of the

charioteer was significant in ancient India. Charioteers were usually

those who were close friends and confidants of the person they worked

with. Their role became even more important in a war. They were to

not just steer the chariot but also ensure the warrior they were driving

stayed safe and motivated. They acted as guides in the war. The

importance of a charioteer becomes evident from the fact that Arjuna

asked Krishna to be his charioteer. To match Krishna, Karna asked

Shalya, the old king of Madra, to drive his chariot.

In addition, Sutas were engaged as storytellers, history keepers and

ministers in royal courts. Many were also warriors and commanders.

Famous Sutas in the Mahābhārata are:

1. Sanjay, the narrator of the Bhagavad Gitā and the Kurukshetra war

to Dhritarāshtra. He played the role of charioteer, friend, trusted

messenger and mentor to Dhritarāshtra.

2. Sudeshnā, the queen of King Virāta of Matsya desh, Uttarā’s

mother and Abhimanyu’s mother-in-law. She was the maternal

grandmother of Parikshita.

3. Keechak, the commander of King Virāta of Matsya desh. He was

the brother of Sudeshnā and amongst the most powerful men in

Matsya.

4. Karna, though born to Kunti, was raised in a Suta family of

Adhiratha and Rādhā. He married women from the Suta

community and his children were brought up as Sutas.

Duryodhana crowned him the King of Anga desh. A great

warrior, considered equal to Arjuna in archery, he was the

commander of the Kaurava army after the death of Dronāchārya.

Not only Karna but the sons of his foster parents were also trained

warriors. They had participated in the Mahābhārata war on the

side of the Kauravas.

5. Rishi Bandi, a great sage whose story is narrated in the Vana Parva

of the Mahābhārata.

In the Rāmāyana, one of the closest confidants and an important

minister of King Dashratha of Ayodhyā is Sumantra, who belonged to

the Suta community.

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The Bharata Vamsha

Family Tree

‘Respected Sir, I wish to hear about the great kings of the Puru dynasty.

How were they? How courageous were they? I believe my ancestors were

men of great virtue,’ said Janamejaya.

Vaishampāyana proceeded to lay out before Janamejaya the family tree1

of the Puru dynasty, listing its major branches. He narrated the stories of

great kings born in the lineage and how it came to be known by multiple

names—Pauravas (from Puru), Bhāratas (from Bharata), Kauravas (from

Kuru).

Puru was the youngest son of a great ancient king Yayāti, the son of

another renowned king Nahusha and great-grandson of Pururavā. Pururavā

was the son of Ilā and grandson of Manu. Manu was the son of Vivasvān.

Vivasvān was born of Daksha’s daughter Aditi and Rishi Kashyap.

Yayāti had two wives, Devyāni and Sharmishthā. He had two sons with

Devyāni—Yadu and Turvasu. And three with Sharmishthā—Druhyu, Anu

and Puru. The descendants of the five came to be known as Yādavas from

Yadu, Yavanas from Turvasu, Bhojas from Druhyu, Mlecchas from Anu

and Pauravas from Puru. Janamejaya was born into the Puru lineage while

Krishna and Balarāma were Yadu’s descendants.

Dushyanta was born into the lineage of Puru generations before

Janamejaya. By way of his union with Shakuntalā, Bharata was born.

Bharata was as noble as he was brave. He is said to have ruled the earth like

Indra ruled heaven. He established himself as a chakravarti—the sovereign

emperor of the land. It is King Bharata from whom this land came to be

known as Bhārat2 and his descendants came to be known as Bhāratas.

Bharata had nine sons through his three wives. But he did not find any of

his sons fit enough to be his successor. He conducted many grand yajnas for

begetting a worthy son. Eventually, with the blessings of Rishi Bharadwāja,

Bharata obtained a son through his wife Sunanda. This son was

Bhumanyu3. He ascended the throne after Bharata.

Bhumanyu’s grandson was Hasti, who established the city of Hastināpur.

Ajamidha was the grandson of Hasti and had many children. The

descendants of his sons Dushyanta and Parameshthi came to be known as

Pānchālas. His son Riksha4 and grandson Samvarna carried forward the

Puru–Bharata lineage.

The much-revered King Kuru was Samvarna’s son. It is through him that

Kurukshetra gets its name. Kuru, through his efforts and tapasyā, purified

the land on which stood five lakes filled with the blood of the Kshatriyas

shed by Parashurāma. The land came to be known as Kurujāngal, his

lineage was called as the Kuru vamsha and his descendants as Kauravas.5

Shāntanu, the father of Devavrata Bhishma, was an eighth-generation

Kuru. He had two brothers. Devāpi, the elder one, took the path of sanyās6

and renounced the kingdom. Shāntanu became the successor to the throne

after his father Pratipa. Bāhlika, the youngest brother, became the king of

Bāhlika desh. Bhurishravā, the son of Somadatta and grandson of Bāhlika,

was one of the foremost warriors on Duryodhana’s side in the Kurukshetra

war.

Shāntanu was a noble king. It is said about Shāntanu that he was so soft

and gentle that by his mere touch, the old and feeble would feel energised

and calm. Thus, he was called Shāntanu, the one who brought joy and

tranquillity to all.

Devavrata was Shāntanu’s son with Gangā. After he was crowned the

prince of Hastināpur and declared Shāntanu’s successor, Shāntanu fell in

love again with Satyavati, the daughter of Dāshrāja, a fisherman. Dāshrāja

would marry Satyavati to Shāntanu only if he promised that Satyavati’s son

would be the successor to the throne. To fulfil this condition and get the

father his love, Devavrata took the vow of celibacy and relinquished his

claim to the Hastināpur throne forever. That is how he got the name

Bhishma—the one who took a terrible vow.

Before Satyavati married Shāntanu, she had a son through a union with

Rishi Parāshar. This son was Krishna Dwaipāyana. Rishi Parāshar took

away the boy with him and imparted to him the wisdom of the Vedas.

Krishna Dwaipāyana was to play a pivotal role in continuation of his

mother’s family. He came to be known in the world as Veda Vyāsa.

With Satyavati, Shāntanu had two sons, Vichitravirya and Chitrangad.

Chitrangad was the elder one but died young. Vichitravirya married two

princesses of Kāshi, Ambikā and Ambālikā. He too died young without a

progeny. There were only two options to revive the Kuru lineage—either

through Bhishma’s marriage or through the process of Ambikā and

Ambālikā’s niyoga. Bhishma wouldn’t break his vow. Hence, Satyavati’s

first-born, Krishna Dwaipāyana, was called upon to help the princesses

conceive. By that union, Dhritarāshtra was born of Ambikā, Pāndu of

Ambālikā and Vidura of Ambikā’s maid.

Niyoga

Per scriptures, in cases where a husband died without leaving a

progeny or was impotent, the lady could call upon a revered male with

the permission of her husband or her in-laws, in case the husband had

died, to help her conceive a child. This practice was called niyoga.

However, there were very strict rules around how and when it could be

practised. It was not meant for sexual pleasure, rather only for

begetting a child. There were restrictions regarding how many times

niyoga could be practised by a woman. The biological father was to

not seek any relation with the child born through this route. The child

would get the names of the actual mother and her legal husband in

whose name niyoga was done.

Dhritarāshtra married Gāndhāri who bore him a hundred sons and a

daughter. Duryodhana, Duhshāsana, Vikarna, Vivamshati were prominent

amongst the siblings. Dushālā was their daughter who was married to

Jayadratha of Sindhu desh. Yuyutsu was Duryodhana’s stepbrother born of

Dhritarāshtra and Gāndhāri’s Vaishya maid. In the Kurukshetra war,

Yuyutsu fought on the side of the Pāndavas.

Pāndu married Kunti and Mādri. Kunti was the daughter of Shurasena of

the Yādava clan. She was Vasudeva’s sister and Krishna’s paternal aunt.

Mādri was the sister of Shalya, the king of Madra desh. Pāndu was unable

to consummate his marriage with his wives due to a curse cast on him by a

rishi. Pāndu and his wives resorted to niyoga to beget children.

Yudhishthira, Bheema, Arjuna were born of Kunti through Dharmarāja,

Vayu deva and Indra respectively. Nakula and Sahadeva were born of Mādri

and the Ashwini Kumars. The five sons came to be known as the Pāndavas.

Karna was Kunti’s son with Surya deva, born when she was yet

unmarried. Afraid of begetting a child before marriage, Kunti gave him up

at birth. Karna was brought up by Adhiratha and Rādhā of the Suta clan.

Adhiratha was Dhritarāshtra’s close friend. Karna became the closest ally

and friend of Duryodhana.

The Pāndavas married Draupadi, the daughter of Drupada, the king of

Pānchāla, and twin sister of Dhrishtadyumna. She bore the Pāndavas one

son each. Prativindhya with Yudhishthira, Sutasoma with Bheema,

Shrutakirti with Arjuna, Shatānika with Nakula and Shrutakarma with

Sahadeva.

The Pāndavas had other wives too. Yudhishthira married Devikā, the

daughter of the Shaibya king Govāsan. He had a son with her named

Yaudheya. Bheema had two other wives, Hidimbā of the rākshasa tribe, and

the princess of Kāshi, Valandharā. Ghatotkacha was Bheema’s son with

Hidimbā. With Valandharā, he had a son named Savarga.

Arjuna married a Nāga princess Uloopi, Chitrāngadā, the princess of a

southern coastal kingdom of Manipur7 and Krishna’s sister Subhadrā. With

them, he had a son each, Irāvan, Babruvāhana and Abhimanyu. Nakula

married Karenumati of Chedi and had a son with her named Nirāmitra.

Sahadeva married Vijayā, the daughter of King Dyutimān of Madra desh.

Suhotra was Sahadeva’s son through her.

Of these sons of the Pāndavas, Abhimanyu carried forward the Kuru

lineage. He was married to Uttarā, the daughter of King Virāta and

Sudeshnā of Matsya. Parikshita was their son.

‘Parikshita married your mother Madrāvati and you, Janamejaya, were

born. You married Vapushtamā and have two sons with her, Shatānika and

Shankukarna. Shatānika has a son named Ashwammedhadatta with the

princess of Videha. Thus, I have narrated to you the genealogy of the Puru

vamsha, as I have learnt from my Guru Veda Vyāsa,’ said Vaishampāyana.

Folklore suggests Draupadi and Yudhishthira had a daughter as well,

by the name of Suthanu. She was married to Krishna and

Satyabhama’s son Bhanu after the war. But the Mahabharata has no

mention of Draupadi’s daughter.

The Mahabharata makes a specific mention of only one son of

Duryodhana, Lakshman. The Shrimad Bhagavata Purana, however,

has an account of Duryodhana’s daughter Lakshmana, sister of

Lakshman, who married Krishna’s son Samba.8

The Geographical Coverage of the Mahābhārata War

All peace-making negotiations between the Kauravas and the Pāndavas had

fallen through. Even the final attempt made by Krishna, seeking only five

villages for the Pāndavas, was met with contempt by Duryodhana. Rather,

egged on by Karna, he attempted to arrest Krishna. The war was now

inevitable.

Emissaries were sent to friends and sympathisers to enlist their support

for the impending war. In response, from across Bhāratavarsha,1 armies

marched towards Kurukshetra. They came from Bāhlika desh and

Kāmbhoja in the north (present-day north-west Afghanistan and Pakistan

region) to Pāndya (present-day Tamil Nadu) and Kerala in the south, from

Sindhu desh in the west (present-day Sindh region) to Anga desh and

Pundra in the east (the present-day Bihar-Bengal region). Even kingdoms of

Mlecchas, Yavanas, Chinas, Hunas and Shakas sent their armies to

participate in the Kurukshetra war.

By the time the war started, eighteen akshauhini armies had pitched their

tents around the battleground. Of these, Duryodhana had assembled eleven

and Yudhishthira had seven akshauhinis.

How Big Is One Akshauhini?

An akshauhini army consists of 109,350 foot soldiers, 21,870 chariots,

21,870 elephants and 65,610 horses. Assuming one charioteer per

chariot and one mahout per elephant in addition to the warriors, one

akshauhini has 2.6 lakh people (260,000). Both sides put together had

18 akshauhinis. By that, one can infer at least 47 lakh people from

across ancient India participated in the Kurukshetra war.

Major Allies of the Kauravas and the Pāndavas in the War2

In addition, both sides also had support of the Rākshasa tribes. Ghatotkacha

and his warriors were on the side of the Pāndavas while Alambush and his

men sided with Duryodhana and the Kauravas.

The commanders of each of the seven akshauhinis of the Pāndavas were

Drupada, Virāta, Dhrishtadyumna, Shikandi, Sātyaki, Chekitan and

Bheema4. On the Kaurava side, the commanders of their eleven akshauhini

armies were Dronāchārya, Kripāchārya, Ashwatthāmā, Shalya, Jayadratha,

Sudakshin, Kritavarmā, Bhurishravā, Shakuni, Bāhlika and Bhishma. Karna

took the position of Bhishma after the fall of the old Kuru.5

After eighteen days of the Kurukshetra war, only eleven of the

participating warriors survived. Eight on the side of the Pāndavas, namely,

Krishna, the five Pāndavas, Sātyaki and Yuyutsu, and three on the side of

Kauravas, namely, Ashwatthāmā, Kritavarmā and Kripāchārya. No part of

Bhāratavarsha was left untouched by the wailings of the widows of the dead

warriors. East lost as much as west and north lost as much as south.

The Only Warriors Who Did Not

Participate in the Kurukshetra

Balarāma: Both Duryodhana and Bheema were his students. Hence, he

did not want to take sides. Balarāma took off on a pilgrimage instead

of being a party to the war.

Rukmi: Rukmi was the prince of Vidarbha and brother of Rukmini,

Krishna’s wife. Rukmi was defeated by Krishna when the former tried

to stop him from eloping with Rukmini. Before the war began, Rukmi

came to the Pāndavas and boasted about his prowess. ‘With my help,

you will surely win,’ boasted Rukmi. Arjuna laughed it off and turned

down his offer. Rukmi then approached Duryodhana and again boasted

of his prowess. Duryodhana too was not impressed and refused to

enlist Rukmi on his side. Rukmi was forced to return to Vidarbha.

Vidura did not participate in the war either but he is not known to be

a warrior in the text. In fact, there is no instance of Vidura participating

in any war.

There is a folklore about the king of Udupi not participating but

providing food to both armies during the war. The story does not

appear in any known edition of the Mahābhārata, including Gita Press,

BORI CE, KMG.

The Kurukshetra war was not the only time that the kingdoms of

Bhāratavarsha had come together. The Mahābhārata elaborately mentions

the participation of kings from all over Bhāratavarsha in Draupadi’s

swayamvara as well. Then again, they attended the Rājasuya Yajna

conducted by Yudhishthira in Indraprastha, bringing elaborate gifts. Even

Lanka sent gifts for the yajna. The Mahābhārata mentions the conquests

made by the four Pāndavas—Arjuna, Bheema, Nakula and Sahadeva—in

the four directions of Bhāratavarsha. Before the Rājasuya, the Pāndavas had

undertaken a successful campaign to seek the allegiance of the various

kingdoms of Bhāratavarsha towards Yudhishthira. All kingdoms had come

on board, some through show of strength, some through diplomacy.

The names of some of the kingdoms won over by the brothers are:

1. Arjuna, North6: Kulindas, Kalakuta, Shāakaldwipa, Prāgjyotisha,

Ulluka, Puru, Kāshmir, Bāhlika, Kāmbhoja, Darada, Loha, Rishika,

Kimpurusha7, Hātak, Uttar Kuru (via Lake Mānsarovar) and other

kingdoms along the Himālayas.

2. Bheema, East8: Pānchāla, Videha, Gandaka, Chedi, Kosal, Mallarshtra,

Kirāta, Magadha, Anga, Vanga, Pundra and Lauhitya.

3. Nakula, West9: Marubhumi (Marwad), Shibi, Trigarta, Dashārna,

Mālav, Panchanada (Punjab), Dwārkā and Madra.

4. Sahadeva, South10: Matsya, Avanti, Māhishmati, Surāshtra, Vidarbha,

Pāndya, Kerala, Dravida, Āndhra, Kalinga and Lanka.

Rather, the very reason the kingdoms from all across participated in the war

was because they were all closely connected, either through marriage,

lineage, allegiance or simply through friendship.

Sanjay’s Description of Bhāratavarsha

In Chapter 9 of the Bhishma Parva, Sanjay describes Bharatavarsha to

Dhritarashtra. In that, he lists out about 150 rivers, including Sindhu

(Indus), Vitasta (Jhelum), Ganga, Saraswati, Yamuna, Sarayu,

Mahanadi, Chandrabhaga, Kaveri and Lohitya (Brahmaputra).

Sanjay also lists out about 220 janapadas (provinces and kingdoms)

in Bharatavarsha, including those that are situated in the north and the

south. He also makes a mention of janapadas ruled by non-Kshatriya

tribes. Northern kingdoms include Kambhoja, China, Yavana, Kuntala,

Huna and the provinces of other Mleccha (non-Vedic) tribes. The

southern region includes kingdoms of Pandya, Chola, Kerala, Konkan,

Vindhya, Dravida among others. Some non-Kshatriya kingdoms

mentioned are Kashmir, Kalinga and Pahlava.

Bhāratvarsha during Mahābhārata Times

Note: The map has been recreated using references from the Mahabharata as well as some older

maps, such as the 'Map of India in the Age of the Mahabharata' from the World Digital Library

(https://www.wdl.org/en/item/144/); 'Map of the Alliances for the Kurukshetra War in the

Mahabharata' from https://imgur.com/a/Bx6b5; and geographical information available on

http://ancientvoice.wikidot.com/.

Illustration: Syed Dilshad Ali.

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Sanjay’s Narration of the Kurukshetra War

The happenings of the Kurukshetra war are known to us through Sanjay’s

narration. Sanjay was a friend, confidant and sārthi of Dhritarāshtra. He was

entrusted to give regular updates of the war to the king. The narration,

however, is not live as it is sometimes believed. Sanjay was out there on the

battlefield, participating in the war on the Kaurava side, and he made

mental records of the happenings to update Dhritarāshtra later.

Before the war began, Vyāsa went to see Dhritarāshtra and offered him

divya drishti—the divine sight, to see the war. The latter, however, declined.

He didn’t wish to see the war but he still wanted to know all that had

transpired on the battlefield. So Veda Vyāsa conferred that vision upon

Sanjay. ‘When on the field, Sanjay will be able to see all that is happening

and hear all that is being spoken. He will also know things which are not

spoken but are in the thoughts of the warriors. No weapon shall kill him,

nor will exhaustion take over him. Sanjay will survive this war,’ Vyāsa

said.1

Sanjay gave the first update of the war to Dhritarāshtra on the tenth day

of the war. He returned from Kurukshetra to inform the king of the fall of

Bhishma.2 Dhritarāshtra wanted to know the details. He wanted a day-wise

update. Sanjay served him an elaborate description and then went back to

the battlefield. He then returned to inform Dhritarāshtra about the death of

Drona. He came again to tell the king about the killing of Karna and finally

came after the death of Duryodhana.3 Vaishampāyana tells Janamejaya that

Sanjay had horses that galloped like the wind.4

The first verse of the Bhagavad Gitā is a question from Dhritarāshtra.

He asks, ‘What did my and Pāndu’s sons, who had gathered in

Kurukshetra, there desirous of the war, do?’5 The question is asked in

the past tense, indicating the event had already happened.

Sanjay also told Dhritasrāshtra how he fell into the hands of the

opponents and would have died if Veda Vyāsa had not intervened and

ensured his release. That incident occurred on the seventeenth day of the

war. The fighting continued late into the evening, even after Karna’s death.

The Pāndava army was in high spirits and thrashed everyone and everything

that came in its way. Sanjay was out in the field along with Kripāchārya,

when Dhrishtadyumna attacked them. Sanjay managed to escape

Dhrishtadyumna but fell into the hands of Sātyaki. The Yādava warrior

captured him alive6 and was planning to kill him when Vyāsa appeared and

stopped him.

On the eighteenth morning, Sanjay saw Duryodhana just before the latter

entered the Dwaipāyana pool7. They even had a conversation. Then again,

Sanjay met Duryodhana one last time after the latter was defeated by

Bheema. With the death of Duryodhana, Sanjay lost the divya drishti.8

After the war, Sanjay and Vidura continued to be close companions of

Dhritarāshtra. Sanjay accompanied the blind couple and Kunti to the forest

along with Vidura and stayed till the very end. Only when they were caught

in a forest fire did Sanjay escape, at the insistence of Dhritarāshtra, and

saved his life. Dhritarāshtra, Gāndhāri and Kunti stayed on and eventually

let the fire engulf their material bodies.

The Legend of Barbarik

An often-quoted story related to the Mahābhārata war is about

Barbarik. It is believed that Barbarik was the son of Ghatotkacha. He

is considered to be the only other person apart from Sanjay who

witnessed the war in real time from atop a hill. As per the story,

Barbarik had a boon that he could destroy the opponents in an instant.

But there was also a condition that he could fight only on the side of

the weaker opponent. Hence, he came to support the Pāndavas who

had only seven akshauhinis compared to the Kauravas’ eleven.

But Krishna was quick to realise the danger of this condition.

Whichever side Barbarik fought on would become stronger and he

would have to keep switching sides, ultimately destroying everything.

Hence, to stop him from participating in the war, Krishna asked for his

head as a dakshina.9 Barbarik was willing to do so but requested

Krishna to enable him to see the war. Krishna agreed. He severed

Barbarik’s head and mounted it on a hilltop. Sitting there, Barbarik

witnessed the war. After the war ended, he was asked to narrate what

he saw. Barbarik replied he saw Krishna and only Krishna. Krishna

was the one who killed and Krishna was the one who got killed.

This story, however, is not from Vyāsa’s Mahābhārata. It comes

from Skanda Purāna and is part of the folklore from Rajasthan and

Gujarat. Vyāsa’s Mahābhārata has no mention of Barbarik. It does talk

about Ghatotkacha’s son Anjanaparvā who was killed by Ashwatthāmā

on the fourteenth day of the war.

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Part 2

People, Personalities and Happenings

Shakuntalā’s Grit

Dushyanta was born into the Puru family tree to a king named Ilila. Like his

ancestors, he was a just and popular king. He expanded the boundaries of

his kingdom up to the country of the Mlecchas. His subjects were happy

and prosperous in his rule. His rivals too regarded him with respect. One

day, he went hunting with his soldiers and friends into a dense forest near

his capital city. While pursuing his game, he got separated from his army

and ventured deep into the jungle.1

The game escaped and Dushyanta lost his way. Exhausted and famished,

he began looking for a semblance of human settlement in the forest. The

search took him to a place adorned by āshrams2 of sages. The trees were

bulging with the bloom of flowers and fruits. The surroundings were alive

with sounds of the birds and insects. A refreshingly cool breeze took away

the weight of exhaustion from Dushyanta’s body and mind. A soft,

delicious fragrance permeating the air softly tickled his senses.

He noticed that this part of the forest was situated by the bank of the river

Mālini. Looking up the bank, his eyes fell on a beautiful āshram. Dushyanta

recognised it as the hermitage of Rishi Kanva, a great sage living in his

kingdom. Wishing to seek the sage’s darshan3, Dushyanta took off the

jewellery and insignia that indicated his royalty and entered the āshram

disguised as an ordinary citizen, so as to not attract the attention of the

people around. The place was brimming with activity. He saw some rishis

and students singing the mantras from the Sama Veda,4 while some others

were busy with the fire rituals. But Rishi Kanva was not to be seen. He

ventured further inside where there weren’t any other people. ‘Is there

anyone here,’ he asked aloud. A lady of divine beauty emerged from one of

the huts. She introduced herself as Shakuntalā, daughter of Rishi Kanva.

‘Rishi Kanva is a lifelong celibate, as far as I have known. How can he

have a daughter?’ asked Dushyanta, perplexed. His heart was already

bewitched by the beautiful damsel. ‘Let me tell you what I heard from my

father regarding my birth,’ said Shakuntalā narrating the story of her life.5

Rishi Vishvāmitra was engaged in rigorous tapasyā6. The severity of the

austerities made Indra insecure. Indra thought that the successful

completion of Vishvāmitra’s resolve might make the sage more powerful

than himself. Therefore, he sent Menakā, a celestial nymph of unparalleled

charm, to distract Vishvāmitra and impede his mission.

Menakā went to the place where Vishvāmitra was performing the

austerities. Like a young girl, intoxicated by her own youth, she played in

the river and among the trees. All this while, she ensured she was within the

line of sight of the rishi. Inevitably, Vishvāmitra’s eyes fell on Menakā. The

symmetry of her body, the perfection of her features and her youthfulness in

full bloom beguiled the rishi. Vishvāmitra had acquired a lot of power

through his tapasyā. But he had not yet overcome his anger and desire.

Consumed by lust, he called Menakā near him. They revelled in each

other’s company and spent many pleasurable days together.

Vishvāmitra’s resolve was broken. Through their union, Shakuntalā was

born. Menakā had achieved her objective. It was time for her to go back.

Thus, leaving the new baby by the bank of river Mālini, Menakā returned to

her abode. This abandoned baby girl was taken care of by a group of birds

(shakunta7). They covered the baby with their wings to protect her from

becoming food for the wild animals in the forest. Just then, Rishi Kanva

arrived at the river bank for his regular ablutions and worship. The birds

communicated to him the story of the baby’s birth. Kanva Muni had the

ability to decipher the language of birds. Hence, filled with compassion, he

took the baby and brought her to his āshram.

Hindu scriptures consider three types of men as fathers—the one who

gives birth, the one who rescues from danger and thus saves life and the one

who feeds. By that injunction, Kanva became the father to the baby.

Because the child was protected by the shakuntas, she came to be known as

Shakuntalā.8

After Shakuntalā had narrated her story, Dushyanta was convinced she was

worthy of becoming his wife. He proposed to her for marriage. ‘I pledge to

you my entire kingdom. Marry me and become my wife. Let us get married

by way of Gāndharva Vivāh right now. The scriptures consider such a

marriage to be the most superior,’ he appealed. Shakuntalā hesitated. This

was a big decision. She wished to seek her father’s permission before

committing. ‘My father will be back soon. Please wait till he returns. I am

sure he will himself offer my hand to you,’ she said.

‘While your decency and virtue are commendable, do know that I am

waiting here only for you. You are capable of giving yourself to me by your

own accord. A marriage solemnised by the bride and groom’s selection is

recommended for us Kshatriyas.9 Our ātmā10 is our friend and our guide.

You will be doing nothing wrong by taking your own decision. As a king, I

could even force you to marry me, but I wish for you to accept me if you so

desire too,’ he said, trying to convince Shakuntalā to accept his proposal

immediately.

Shakuntalā, too, was smitten by the graceful and handsome Dushyanta.

After some thought, she responded, ‘If it is indeed sanctioned by scriptures

that I can make my own choice and offer myself, then I am ready to marry

you by this route of Gāndharva Vivāh, but you must promise that only my

son conceived through you will be the heir to your kingdom.’

‘It shall be as you say,’ promised Dushyanta. So desperate was he that he

made this commitment without any thought. They accepted each other and

consummated the marriage.

‘I will return soon with my army and take you to my city and palace,’

assured Dushyanta and left.11

Different Types of Marriages Mentioned in

Hindu Scriptures

1. Brāhma: A marriage where the daughter, adorned with clothes and

jewellery, from a family is married to a suitably learned man of

another family. In this form of marriage, the groom’s family

approaches the bride’s family after the son has finished his

studies. There is no other demand from the groom’s family except

for the girl. No financial transaction is involved.

2. Daiva: In this case, the daughter is married to an officiating priest

by the family for which the ritual is being done. Here, it is the

bride’s family that seeks the alliance.

3. Ārsha: A marriage in which the daughter is married to a sage. The

sage, in return, gives a pair of cattle to the bride’s family. In this,

the alliance could be sought by either side.

4. Prājāpatya: A marriage in which the bride and groom are married

with the clear intention of performing religious and social duties

as equal partners and begetting children. In this, the alliance is

sought by the girl’s family.

5. Gāndharva: In this case, the boy and girl get married by mutual

consent. Such a marriage was not encouraged for Brāhmins but

was acceptable for the others, especially Kshatriyas.

6. Āsura: A marriage in which a price is paid in the form of shulka

(cash or kind) to the bride’s family by the groom and his family.

Such a form of marriage was not prescribed for Brāhmin and

Kshatriya communities.

7. Rākshasa: A marriage in which the girl is taken by force, by a

show of strength and defeating the girl’s kin in a battle. This kind

of marriage was permissible only for Kshatriyas.

8. Pishācha: A marriage where the groom gets the girl by stealth and

deception. This is the most unacceptable form of marriage and

prohibited for all.

The first four forms are considered most suitable and the last two the

least suitable for society, per the seers and commentators of Hindu

scriptures.

When Rishi Kanva learnt of the marriage of Shakuntalā and Dushyanta, he

was happy. Shakuntalā had made a worthy choice. She was still in her

father’s āshram but had started living by the norms of a wedded wife,

waiting for Dushyanta to call for her. Their encounter that day in the āshram

had got her pregnant. After a few months, she delivered a healthy and bright

baby boy, who she named Sarvadaman. The boy was tall for his age, had

well-toned limbs, broad shoulders and a big forehead. By the time the boy

was six, he could wrestle with tigers, lions, boars and elephants dwelling in

the forest. By twelve years of age, he had become well versed in the Vedas

and other scriptures. One day Rishi Kanva told Shakuntalā that her son was

ready to be crowned the heir of Dushyanta.12

The call from Dushyanta was still elusive. Kanva suggested they should

themselves go and hand Dushyanta his son and wife. Thus, Shakuntalā and

her son left the āshram along with a group of priests and reached his palace.

Entering the king’s assembly, Shakuntalā declared openly and assertively,

‘Mahārāja, this is your son from our marriage in the āshram of Rishi Kanva.

Please accept him and per your promise, make him the crown prince.’

Dushyanta had recognised Shakuntalā but he behaved as if he hadn’t and

said, ‘Vile lady! What are you talking about? I have no memory of any such

marriage!’

Shakuntalā was taken aback and highly embarrassed at Dushyanta’s

refusal. Her eyes were red with anger and shame but she did not react.

Keeping her emotions in check by the power of her self-discipline, she

asserted, ‘In spite of being well aware of the truth, why do you lie like an

ignoble person? Your heart knows the truth. Why do you wish to degrade

your own soul? A man who pretends to be something that he is not is as

sinful as a thief because he has stolen his own integrity. Or is it that you are

thinking we were alone that day and nobody has seen us? Forget not, the

witness is not outside, it resides in our hearts and knows our sins and

virtues. All the elements of nature are witness to all our actions. Hence, he

who thinks no one knows is surely mistaken. He has to bear the

consequences of his actions.’13

With even more firmness, Shakuntalā added, ‘I am your wife. I have

lived all these years committed to you. I deserve to be treated with respect.

You shouldn’t disregard me. Why are you insulting me in this assembly full

of people, like a lowly man? A wife is a woman who loves her husband like

her own life. She is a wife who bears the man his children and takes care of

his household. A wife is the better half of the husband, a wife is a man’s

best friend, a wife is instrumental in the successful fulfilment of a

householder’s duties. Only through a wife does a man become a true

householder. Only a man with a wife is truly happy and prosperous. That is

why people desire to have a worthy wife. She is his only partner in this

world and the next. And more so, once the wife becomes the mother of his

kids, it behoves the man to respect her as he would his mother.’

Then, pointing at her son, she said, ‘Look at this son of yours. He looks

expectantly at you wishing you would lovingly make him sit in your lap.

Even ants take care of their eggs. Why don’t you take the responsibility of

nurturing your child? There is nothing more pleasurable to a man than an

affectionate hug of his child. And this child is even more special. When he

was born, I was told by the seers that he will conduct a hundred grand

yajnas and rule this land. He is born of your seed. If you do not accept me, I

will return to my father’s āshram but why do you wish to give up this

child?’14

Dushyanta, however, refused to yield, ‘I do not know this son of yours.

Women are anyway known to lie. Moreover, your own mother Menakā is of

questionable character. She cruelly abandoned you when you were a baby.

Your father, though considered a great sage, was overpowered by lust upon

seeing Menakā. Your words are not trustworthy. Are you not ashamed to

speak such lies? And this boy looks too big for his age. How has he grown

so tall so swiftly? I do not agree with anything you have said about us.

Neither do I know you nor do I wish to know you. You may please leave,’

said he, adding further insult to injury.15

Shakuntalā was not the kind of woman to be flustered. She responded

with her pride intact. ‘You are great at finding fault with others without

seeing the ones within yourself. You are born of humans. My mother on the

other hand is a divine nymph. To be frank, there is no comparison in the

nobilities of our families. You are like a mustard seed in front of the

Sumeru16-like family of mine. There is a famous saying often quoted, “An

ugly man considers himself as the most handsome among all until he is

made to see the mirror.” Like pigs who prefer rot over everything else,

stupid men only look out for flaws in others and feel content. There is

nothing more laughable than a crook calling a gentleman a crook. A man

who lies is anyway a dangerous being. Do remember, if one disrespects a

worthy son, he will have his wealth destroyed by the gods. Hence, I urge

you, do not give up on your son and do not carry the weight of untruth in

your heart. Truth is more valuable than virtues accrued through very many

pilgrimages and yajnas. Truth is paramount. However, if you are so attached

to your untruth, I will go away myself. I do not wish to concern myself with

such an unrighteous man. But before I go, I will tell you this much: even

without your support, my son will reign this whole earth. That I am

confident of.’17

Saying so, Shakuntalā began to walk away. Just then, a celestial voice

reverberated throughout the court. ‘Dushyanta, Shakuntalā is your wedded

wife and this boy is your son. Accept them both and assume responsibility

of nourishing and nurturing your son. We command you to do so. Going

forward, your son will be known to all as Bharata—the one who was

nourished as advised by us gods.’18 Dushyanta was delighted upon hearing

these divine words. He looked at his ministers and said, ‘I have known of

their identity and who they are ever since they arrived here. Shakuntalā

speaks the truth. But had I accepted the boy just based on Shakuntalā’s

words, people would have doubted the legitimacy of it. Now, I hope no

questions remain!’

Dushyanta accepted both Shakuntalā and Bharata. He gave them their

due right and respect. Some years later, Dushyanta renounced his throne

and went to the forest to spend his last days. Bharata succeeded Dushyanta

to the throne. By his valour, he became the sovereign king of

Bhāratavarsha. The land he ruled came to be known as Bhāratavarsha—the

land of Bharata.

The story of the Mahābhārata is the history of Bharata’s descendants.

Kuru, Shāntanu, Bhishma, Dhritarāshtra, Duryodhana, Yudhishthira and

other Kauravas and Pāndavas belong to this illustrious lineage. Shakuntalā

is, therefore, the mother of Bharata vamsha.

Kalidāsa’s Shakuntalā

One of the most well-known ‘reimagined’ dramatisations of this

episode of Bhārata’s history has been done by Mahākavi Kalidāsa in

his work Abhigyān Shākuntalam. It is considered as one of the most

melodious Sanskrit works. Kalidāsa’s Shakuntalā is not as feisty and a

lot more mellow than the original characterisation of hers as

mentioned in Vyāsa’s Mahābhārata.

Kalidāsa has added a lot more emotion to the poetry to bring out

nuances of the relationship between Kanva and Shakuntalā. There is a

lot of romance and yearning in Abhigyān Shākuntalam.

A storyline attributing Dushyanta’s non-recognition of his wife and

son due to the curse of Rishi Durvāsā has been added. Shakuntalā

unintentionally ignores the coming of Rishi Durvāsā, lost in the

thoughts of Dushyanta. Angered at this, rishi curses her that whoever

she was thinking of will forget her.

The Padma Purāna also has this historical episode. But the general

view is that the original story is the one mentioned in Vyāsa’s

Mahābhārata.

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The Foundational Years

The five sons of Pāndu were born in a forest on a mountain called

Shatashrunga and were born a year apart. Their initial years were spent

amongst the rishis and tribes living there along with their mothers and

father. Their study of weapons, astra vidya, began under the guidance of

Rāja Shuka,1 a renowned king of the Sharayāti dynasty who was also living

the life of an ascetic on the Shatashrunga mountains. Among the five

brothers, Arjuna had an inclination towards archery, Bheema for the gadā,2

Yudhishthira for the javelin and the twins began mastering the sword.

Arjuna was fourteen3 at the time of Pāndu’s death. A guilt-ridden Mādri,

too, had given up her life at Pāndu’s pyre, leaving the five boys in the care

of Kunti alone. At the time, the rishis of Shatashrunga discussed the future

of the young family and concluded that it was indeed the right time for

Kunti and the boys to return to their ancestral home, the capital city of

Pāndu’s kingdom—Hastināpur. When Kunti and the Pāndavas arrived in

Hastināpur, the citizens emerged to see them. They had heard stories about

the princes and were eager to get a glimpse of the young boys. Bhishma,

Dhritarāshtra, Satyavati and others welcomed them with open arms. This

was going to be the first tryst of the Pāndavas with palace life. They settled

in quite well.

Here in Hastināpur, Duryodhana, the eldest child of Dhritarāshtra and

Gāndhāri, was also their most pampered son. He was strong, generous and,

at times, overbearing. But the king’s heart resided in his son’s happiness, so

no one ever objected to anything he did, not even the parents. Everyone did

his bidding. Till then, Duryodhana had firmly believed he was the sole heir

to the Hastināpur throne. With the arrival of the Pāndavas, things changed

drastically. Duryodhana was no longer the eldest, neither was he the

strongest: Bheema was as strong, if not more; Arjuna was a lot more

talented and Yudhishthira was not only the eldest but also polite and wise.

The Pāndavas were winning everyone’s hearts by their demeanour and

attitude.

Amongst the Pāndavas, Duryodhana most despised Bheema, who was

mischievous and loved flaunting his strength. Though not done maliciously,

his mischief-making was sometimes rash. The younger Kauravas were

scared of him. Duryodhana was already envious and this behaviour riled

him up further—so much so that he attempted killing Bheema by poisoning

his food, not once but twice.4 The first time, Bheema was saved and his

strength was further fortified by an old Nāga, Āryaka, who recognised

young Bheema. He was the maternal grandfather of Kunti’s father

Shurasena, and by that relationship, Bheema’s great-great-grandfather5. The

second time he was forewarned of Duryodhana’s devious plan by Yuyutsu,

Duryodhana’s stepbrother.

Bheema and Duryodhana were of the same age. Both were physically

very strong. Both had anger issues and could be reckless. But there was one

big difference: Bheema’s rage was reined in by Yudhishthira, Kunti and the

other Pāndavas. Duryodhana’s rage was encouraged by his maternal uncle

Shakuni, his father Dhritarāshtra, and willing younger brothers and friends

like Karna. His uncontrolled rage would eventually lead to the doom of the

Kauravas and all associated with them.

Shortly after the arrival of the Pāndavas, both the Kaurava and the Pāndava

princes began training under Rishi Kripāchārya, the royal priest of the Kuru

family. One day, Dronāchārya came to Hastināpur. A student of Maharshi

Agnivesh and Parashurāma, he was an expert in the science of warfare. He

was considered one of the best warrior-teachers in Bhāratavarsha. Drona

was also Kripāchārya’s brother-in-law; his wife was Kripi, Kripāchārya’s

sister, with whom he had a son, Ashwatthāmā.

In Rishi Agnivesh’s āshram, Drona had become friends with Drupada,

the prince of Pānchāla. Once, Drupada promised Drona that when he

became the king of Pānchāla, he would share his luxuries and comforts with

him. Time went by and soon the friends went their separate ways. Drupada

became the king and Drona was relegated to live a poverty-stricken life.

Remembering the promise of his friend, Drona approached Drupada. All he

wanted was a cow so that his son could drink real milk. However, when

Drona addressed Drupada as a friend and reminded him of the promise, the

king of Pānchāla flatly refused to acknowledge the friendship. ‘Friendship

can only be among equals. Do not harp on that. If you have come as a

seeker, I can feed you for the night,’ he said dismissively.

Enraged, Dronāchārya left, resolving to humble Drupada at an opportune

time. He was looking to get students who could be helpful in fulfilling his

resolve. His search brought him to Hastināpur. Bhishma was happy when he

heard about Drona’s arrival. He, too, was on the lookout for an appropriate

teacher for the advance training of his grandsons in the art of warfare and

weaponry, and Drona was amongst the best. Bhishma thus approached

Drona with a request to reside in Hastināpur and teach the Kauravas and the

Pāndavas. Drona was waiting for just this opportunity. He readily agreed.

Thus began the next phase of the education of the Kuru princes.

Hearing of Drona’s fame, many students from across Bhāratavarsha came

to study with him. Boys from the Vrishni and Andhak clans, princes from

Sindhu desh and many others made Drona their teacher. Adhiratha,

Dhritarāshtra’s friend, a renowned figure of the Suta community of Anga

desh, also sent his son Karna to train under Drona. Karna spent his initial

training years alongside the Kauravas and the Pāndavas studying under

Drona before heading to Parashurāma to gain the knowledge of powerful

celestial weapons such as the Brahmāstra.6

Arjuna

Like all other princes, Arjuna was in awe of Dronāchārya since their first

meeting. Once, before Drona became their teacher, the boys had dropped

their ball in a well while playing. Drona, then a stranger to the kids, pulled

out the ball from the well using just long blades of grass. It was after this

incident that Bhishma got to know of Drona’s arrival.

A few months after the training of the princes had begun, Dronāchārya

called them and asked, ‘When you boys finish your training, I will need you

to fulfil a wish of mine. What do you think of that?’ The Kauravas kept

quiet, so did four of the Pāndava brothers, not knowing what the wish

entailed. Only Arjuna instantly stood up. Without a second’s thought, he

promised to fulfil whatever wish the teacher had. Dronāchārya was

profusely happy. He affectionately kissed Arjuna’s forehead. By this one

gesture, Arjuna had expressed his deep commitment and faith in his guru.

Amongst Drona’s students, Arjuna excelled in archery. His thirst for

knowledge and dedication to learning was unmatched. The Kauravas envied

Arjuna. Karna was especially jealous. His inclination was also towards

archery and he was proud of his skill. He considered Arjuna as his biggest

competitor. Karna’s jealousy, coupled with pride, made him forever

contemptuous towards Arjuna in particular and the Pāndavas in general.7

Arjuna, however, had little care or concern for things apart from his study

and practice.

Drona was forced to acknowledge that Arjuna’s grasp of the subject, his

speed and his dedication were exemplary. Arjuna proved time and again

that he was a notch above the others, not consciously but by his response to

situations.

Dronāchārya had given the students a narrow-mouthed pot to fill water

for their use. To his son, Ashwatthāmā, he gave a broad-mouthed pot. This

helped Ashwatthāmā finish the task faster than the others and gain time. In

the time that was saved, Dronāchārya would teach Ashwatthāmā additional

techniques of using weapons. Arjuna realised that he was losing out on the

learning that Ashwatthāmā was getting because he took much longer to get

his work done. To expedite the water-filling task, Arjuna devised a smarter

way. By using the Varunāstra to fill his pot, Arjuna would finish his chores

faster and get ready for the additional class along with Ashwatthāmā. Drona

couldn’t refuse. Thus, Arjuna ensured he would not miss out on any lesson

taught by the āchārya.8

Arjuna’s passion and hunger for knowledge had left Drona bewildered

and cautious. Once, Drona instructed the cook to never serve any food to

Arjuna in the dark. Arjuna was not to be told of such an instruction either,

lest he become suspicious. However, it so happened that one evening, when

Arjuna was having his food, strong gusts of wind blew the lamps out. It was

completely dark, so much that Arjuna couldn’t see his hands.

Arjuna noticed something interesting. Even though it was dark, his hand

would reach his mouth without any difficulty. Arjuna was wonderstruck. He

quickly realised this was possible due to the sheer practice of eating every

day. ‘With practice, everything can be achieved,’ he concluded to himself.

Since then, while other princes rested at night, Arjuna started practising

archery in the pitch dark. He wanted to perfect the art of hitting the target

even in the dark, without being able to see it.

One night, Dronāchārya heard the twang of Arjuna’s bow when other

students were fast asleep. He immediately understood the reason. Arjuna’s

focus, quest for perfection and complete devotion had won over Drona. He

had to acknowledge that Arjuna was a student like none other.

Overwhelmed, Drona made a promise to Arjuna, ‘I will do all I can to make

you an archer without a parallel in the world.’9

As the training of the princes neared completion, Drona was desirous of

testing their skill and focus. He got a stuffed toy bird and perched it on a

tree. He then asked the boys to take aim at the bird and describe what they

saw. All of them responded saying they saw the bird, the branch, the trees

and also the people around. When Arjuna’s turn came, he replied, ‘I see

nothing but the head of the bird.’ Pleased, Drona asked him to shoot. He did

and off flew the neck of the toy bird.10 Such was Arjuna’s single-minded

focus.

One other time, Dronāchārya, along with his pupils, went to take a dip in

the river Gangā. Suddenly, Drona screamed aloud. A crocodile had caught

his ankle from under the surface of the water. He called out for his students

to save him. While others were still trying to figure out what to do because

the crocodile was not to be seen, Arjuna immediately steadied his bow and

shot five arrows at where he perceived the invisible crocodile was. The

crocodile was instantly cut into pieces and killed. Mightily impressed with

Arjuna’s presence of mind, alacrity in action and archery skills,

Dronāchārya gifted him the unique and powerful Brahmasheera weapon.

‘Use this powerful weapon, Arjuna, with utmost care and control. Use it to

destroy only a non-human enemy who harasses you.’ Drona exhorted and

proclaimed once again, ‘No other man in the world will be able to match

you in archery.’11

By the end of their training, Duryodhana and Bheema had become adept

in the use of the mace. They were ever ready to compete with one another.

Nakula and Sahadeva made their mark in fighting with the sword.

Yudhishthira became an expert at fighting from the chariot. Arjuna had

mastered every form of warfare.12

Few days after the princes had demonstrated their skills before the

citizens of Hastināpur after having finished their training, Drona revealed to

them the gurudakshinā he expected of them. He asked the princes to

challenge Drupada in a war and capture him alive. The Kaurava brothers

along with Karna13 went first, but could not face the force of Drupada’s

retaliation. They retreated. The five Pāndavas went next. Displaying

exemplary valour and skill, they successfully captured Drupada and handed

him over to Dronāchārya, whose resolve was finally fulfilled. Taking half of

Drupada’s kingdom, he let his friend free. ‘Now we are equals,’ smirked

Drona to the embarrassed Drupada.14

Arjuna did not start out as Dronāchārya’s favourite but earned his guru’s

grace through his devotion and perseverance. It was this dedication and

single-minded focus that helped him master all the intricacies of music and

dance in less than five years in Indra’s palace during the time of vanvās.

This art of the Gandharvas that he learnt from Chitrasena helped him

disguise himself as Brihannalā, a eunuch, in the year of the agyātvās. As

Brihannalā, he taught dance and music to the women in King Virāta’s

palace.

Arjuna’s fervour to learn got him a friend and mentor like Krishna. For

the Kurukshetra war, Arjuna could have asked for Krishna’s army, the

formidable Nārāyani Sena. Instead, he chose Krishna, not as a warrior but

as a sārthi,15 to guide him in the war. Krishna’s guidance and Arjuna’s

humility to abide by it helped him steer through some serious moral

dilemmas during the war.

Karna

Karna wasn’t born to Adhiratha and Rādhā. Karna was born out of an

innocent misadventure of Kunti’s when she was still young and unmarried.

Scared of her family, Kunti put the newborn baby in a basket and let it float

away in the river Ashva that flowed across the kingdom of Kunti. The

basket floated away from river Ashva to Charmanvati into Yamunā and then

into Gangā. In the city of Champā16 of Anga desh, Adhiratha and his wife

Rādhā found this basket by the bank of Gangā.17 Rādhā was ecstatic on

seeing the baby inside the basket. The couple had been yearning for a child

for long. They eagerly adopted this kid and raised him as their own son. As

the baby had a golden armour and earrings, they named him Vasushena.18

Karna grew up to be a talented and brave young boy. When he was old

enough, Adhiratha sent him to Hastināpur to get trained under Guru

Dronāchārya along with his friend Dhritarāshtra’s sons. It was in

Dronāchārya’s āshram that Karna first met Duryodhana as well as Arjuna.

Karna, like Arjuna, developed expertise in archery. Like Arjuna, he too was

agile and swift. For Karna, Arjuna was always a rival and a competitor he

had to defeat. Out of jealousy, Karna would insult and mock Arjuna at

every opportunity.19

One day, he approached Guru Dronāchārya and said, ‘Sir, I wish to learn

how to use the Brahmāstra to be able to fight with Arjuna.’ Dronāchārya

was aware of the ill will Karna had for Arjuna and did not consider him

responsible enough to handle a weapon as deadly as the Brahmāstra. He,

therefore, declined Karna’s request.20

But Karna’s mind was made up. By hook or crook, he wished to learn the

forbidden weapon. Thus, taking on the identity of a Brāhmin boy from the

family of Bhrigu,21 Karna approached Parashurāma and sought him out as

his teacher.22 Parashurāma was impressed with Karna’s manners and

accepted the latter as his student, imparting to him all relevant skills related

to weapons and warfare.

One day, when Parashurāma was resting with his head on Karna’s lap, a

scorpion bit Karna. Not willing to disturb the guru, Karna sat through the

immense pain. On waking up, Parashurāma saw blood oozing out from

Karna’s thigh and understood the reason. He was livid. ‘A Brāhmin boy

cannot have had so much tolerance to pain!’ exclaimed Parashurāma. ‘You

must be a Kshatriya. Tell me the truth! Who are you?’

Karna confessed, ‘Sir, I belong to the Suta community. I lied because I

was eager to learn the Brahmāstra. Please be considerate towards me.

A guru is akin to a father. Hence, I said I belong to a family of the Bhrigu

lineage, as you do.’ Nevertheless, Parashurāma was angry. ‘This knowledge

gained through falsehood will not come to you when faced with death or a

warrior as good as you are,’ he said, adding, ‘until then, you will become a

warrior without a parallel by my grace. Now please leave. A liar has no

place here.’23

Karna returned happy and even more proud of his superior skills. He

believed he had found a foolproof way to defeat Arjuna when the time

would come, once and for all.

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The Nishāda Prince

Having heard of Dronāchārya’s reputation as a teacher, Hiranyadhanu, the

king of the Nishādas came to see Drona. He requested Drona to accept his

son Ekalavya as a student. But Dronāchārya, with consideration to his

existing students, refused.1 Ekalavya touched his feet and went away.

In a forest not too far from where the Kaurava princes were studying,

Ekalavya made Dronāchārya’s idol, established it as his guru and immersed

himself in the practice of archery.

One day, the princes went on a hunting expedition to a nearby forest

taking along a dog. While loitering around, the dog saw Ekalavya and

started barking. Ekalavya shot a slew of seven arrows in the dog’s mouth to

stop it from barking. The dog returned to the princes with its mouth wide

open but stuffed with arrows. The princes were astonished and looked

around to see who was the person responsible for their pet’s condition. They

saw Ekalavya and asked for his introduction. He obliged, introducing

himself as Nishādarāja Hiranyadhanu’s son and Dronāchārya’s student.

On returning to the āshram, the boys informed Dronāchārya of this

encounter with Ekalavya and got busy with their tasks. Arjuna could not get

Ekalavya out of his mind. He respectfully asked Dronāchārya, ‘Guruji, the

other day you had affectionately hugged me and said that none of your

students would be better than I am in archery. How is this student of yours,

the son of Nishādarāja, more skilled than I am?’ Drona gave it some

thought and approached Ekalavya the next day, taking Arjuna along.

Ekalavya was delighted upon seeing Dronāchārya. He offered his

reverence to Drona as a student should to his guru. Dronāchārya smiled and

said, ‘If you say you are my student then you should offer me

gurudakshinā.’2 Ekalavya was overjoyed. He replied, ‘There is nothing that

I wouldn’t give you. Please command me. What can I offer?’ Drona said,

‘Give me the thumb of your right hand.’ Without a moment’s hesitation,

Ekalavya chopped off his thumb and handed it to Dronāchārya.

Eventually, Ekalavya learnt to shoot arrows using just his fingers but the

loss of a thumb impacted his shooting speed.3

Nonetheless, he became a formidable warrior. After Hiranyadhanu,

Ekalavya became the king of the Nishāda kingdom. In that capacity, he was

present in Yudhishthira’s assembly during the Rājasuya Yajna. He was a

key ally of Jarāsandha, the powerful king of Magadha. Ekalavya was killed

by Krishna4 himself when the former had led an attack on Dwārkā

following Jarāsandha’s death.

Who Are the Nishādas?

Per the Mahabharata,5 the Nishada is a mixed jati of offsprings of a

Shudra man and a Kshatriya woman. In some other texts,6 Nishadas

are the progeny of a Brahmin man and a Shudra woman. Their

traditional occupations included fishing, hunting and making weapons.

They were also considered to be very good warriors. Various Nishada

kingdoms participated in the Mahabharata war from both sides.

Ekalavya’s father was a king of one such Nishada kingdom.

Satyavati, the mother of Krishna Dwaipayana Vyasa and

grandmother of Dhritarashtra and Pandu, was a Nishada. She, and a

twin brother, were born to King Uparichara Vasu of Chedi and a

fisherwoman7 of the Nishada community. The king gave Satyavati to

Dashraja, a Nishada headman, and adopted the son. This adopted son

went on to found the Matsya kingdom. Virata, Abhimanyu’s father-in-

law, was his descendant. Satyavati grew up in the Nishada community

and eventually married Shantanu of Hastinapur. Shri Rama’s very

close friend was a Nishada king named Guha.

Ψ

The Marriage That Tied

The palace of lac in Vāranāvata was burnt down. Thanks to the alertness

and help of Vidura, the Pāndavas and Kunti had safely escaped. But their

lives were not yet completely secure. Duryodhana and his coterie of

Shakuni, Karna and Duhshāsana couldn’t be trusted. The blind king was so

blinded by his attachment to his son that he would have done nothing to

protect the Pāndavas had Duryodhana attempted another assault. Vidura

advised the brothers and Kunti to go into hiding for a while. The time was

not yet apt for Hastināpur to know about the Pāndavas being alive, Vidura

reckoned.

Taking Vidura’s pertinent advice, the Pāndavas hid themselves in the

forests beyond Vāranāvata. In Kāmyakavana, Bheema met Hidimbā, sister

of a man-eating rākshasa Hidimb. Hidimbā was attracted to Bheema and

desired him as her husband. The union occurred with Kunti’s blessings. The

couple gave birth to a son, Ghatotkacha, who was to play a very important

role in the lives of the Pāndavas.

One day, Krishna Dwaipāyana Vyāsa, who was aware of their safe

escape, came to meet the Pāndavas in the forest. He took them to Ekachakra

Nagar and put them up in a home of a Brāhmin. Disguised as Brāhmins,

Kunti and her sons spent a few days there. It was in Ekachakra that Bheema

killed Bakāsura, another man-eating demon, who had terrorised the town.

The people of Ekachakra Nagar were overjoyed. But the Pāndavas were

fearful of being identified. They believed it would be prudent to move out

of the town at the earliest opportunity. As they made plans to leave, they

learnt about the upcoming swayamvara1 of the daughter of Drupada, the

king of Pānchāla, from a Brāhmin who had come visiting.

‘The daughter of Drupada is like none other. Her beauty is unparalleled

in this world. Her eyes are like petals of a full-bloomed lotus. She exudes

the fragrance of a blue lotus that can be taken in from a mile away. Her

complexion is dusky and lustrous as the agni she came out of. Looking at

her, one thinks she is a personification of Devi Durga herself. Devatas,

Danavas, Gandharvas are yearning to make her their wife. Her name is

Krishnā,’ the Brāhmin had said.

Realising how captivated her sons already were at the description of

Krishnā, Kunti proposed to go to Kāmpilya, the capital of Pānchāla, for the

swayamvara. The Pāndavas readily agreed. On reaching Kāmpilya, the

Pāndavas and Kunti, still disguised as Brāhmins, found shelter in a potter’s

home. The city had been ornately decked up to welcome the princes coming

from all over Bhāratavarsha for Draupadi’s swayamvara.

The day of the swayamvara arrived. Along with other Brāhmins, the

Pāndavas too went to the venue and stood among the audience. The who’s

who of the elite families from across Bhāratavarsha had gathered there

hoping to make Draupadi their wife. The Kaurava princes and Karna were

also among the august gathering. Vāsudeva Krishna and Balarāma had

come too. They, however, had come as guests and were not among the

participating princes.

Drupada had long wished to make Arjuna his son-in-law. He had heard

news about their death in the lac palace of Vāranāvata. But he hadn’t quite

believed it. Nevertheless, Drupada had designed a challenge for the

swayamvara, which few other than Arjuna would have been able to fulfil.

He had a machine suspended in the air with a target in it. The suitors had to

first string the bow provided and then with that bow shoot five arrows right

through a hole in the machine piercing the target. The bow was extremely

sturdy and made specially for the swayamvara. One after another, the

suitors came forward to take on the challenge. But none including

Duryodhana, Karna,2 Shālva, Shalya and Ashwatthāmā could even manage

to tie the string to the bow.

When all the suitors had failed, Arjuna, in his Brāhmin avatār, walked

towards the podium where the target was set. A thousand eyes followed

him. ‘How will this young Brāhmin do what even warriors like Karna3 and

Shalya couldn’t?’ murmured some in the audience. To everyone’s

bewilderment, in an instant, Arjuna strung the bow; in the next, he shot the

target straight through. The hall arose in an uproar at his feat. ‘A young

Brāhmin who lives on alms has won the hand of the Princess of Pānchāla,’

they exclaimed in awe. The princes assembled couldn’t control their wrath

at this young Brāhmin’s insolence. They attacked Arjuna to stop him from

taking Draupadi away. Bheema jumped in to support his brother. Together,

the two defeated the warriors gathered there and walked out with Draupadi

as Drupada, Dhrishtadyumna and the audience watched incredulously.

Draupadi, however, was calm. She walked out with the young Brāhmin men

without any resistance, of her own accord. To avoid being recognised,

Yudhishthira, Nakula and Sahadeva had already left the place when the

fight broke out.

Kunti was busy with work in the potter’s house when Arjuna and Bheema

came with Draupadi. In order to surprise Kunti, they said, ‘Mother, look at

the bhikshā4 we’ve got today.’ ‘Share it among the five of you,’ she replied

out of habit, without turning around to look at the ‘bhikshā’. Seeing

Draupadi, she immediately repented her words. But they had already been

uttered.

There was one other complication—who among the brothers was most

eligible to marry Draupadi? While Arjuna had won the swayamvara,

Yudhishthira was the eldest. Per the norms of the day, the elder brother

should be the first one to be married. The case of Hidimbā was different.

Her union with Bheema was not a formal wedding, even though she was

acknowledged as his wife and Ghatotkacha as his son. The final decision

regarding Draupadi was deferred to Yudhishthira himself.

Beyond the technicalities and norms, there was another snag. All the five

Pāndavas were smitten5 by this woman of immaculate beauty. They

couldn’t take their eyes and minds off her. They stared at Pānchāli

enraptured. She looked back at them. The brothers felt a shiver of

excitement run down their spine. It was as if their whole being was shaken.

Yudhishthira saw the state of his brothers and read their minds. He was a

man of great wisdom and foresight. He realised Draupadi could either bind

them or break them apart. The only way to ensure the brothers don’t fall

apart was by making Draupadi their common wife. Yudhishthira thought for

some time and stated his decision, ‘Draupadi will be a wife to us all.’ The

Pāndava brothers pondered over it but said nothing. Neither did Draupadi.

Kunti, like a gracious mother-in-law, took Draupadi under her wing and

started telling her more about the Pāndavas, their preferences and

personalities. She involved her in chores and made her feel at home.

Draupadi happily complied. By then, she was aware that her husbands were

no ordinary Brāhmins but the Pāndavas themselves. She pleasantly settled

in the potter’s hut.

When Dhrishtadyumna and Drupada got to know about the Pāndavas,

their joy knew no bounds. But the arrangement of Draupadi marrying the

five brothers was not to their liking. It was against the norms of the day. A

husband having more than one wife was known but how could a woman

have more than one husband? They expressed their concern and disapproval

to Yudhishthira, Kunti and Krishna Dwaipāyana Vyāsa. Yudhishthira gave

precedents of the past to show how the practice of polyandry, while

uncommon, was neither non-existent and nor against any moral code.

Vyāsa, who had a sense of the happenings of the future, intervened and

convinced Drupada of the appropriateness of the proposed arrangement.

Drupada eventually acquiesced. And Draupadi became the common wife of

the Pāndavas.

When Duryodhana, Karna and Shakuni heard that the Brāhmins who won

Draupadi were none other than the Pāndavas, they were furious. Their

scheming minds set to work again. ‘If only something can be done to create

differences between the sons of Kunti and Mādri, or if Krishnā can be

provoked to give up the husbands, there is a chance the Pāndavas can be

weakened and defeated,’ suggested Duryodhana.

Karna disagreed. ‘It is next to impossible to create a rift amongst the

Pāndavas. Their unity has received a boost by way of their indulgence in a

common

wife, a wife as exquisite as Draupadi. The brothers happily agreed to this

arrangement of a common wife. Trying to provoke Draupadi will be even

more futile. She joyfully accepted the Pāndavas even when they were

disguised as poor Brāhmins subsisting on alms. Now, having known the

truth of their identity, she will certainly not give up on them,’ he weighed

in. With a wife like Draupadi and a father-in-law like the powerful king of

Pānchāla, the Pāndavas had become stronger than ever before. Karna

understood this well.

Draupadi became the bond that held the brothers together for life. The

Pāndavas married other women too, but none could take the place of

Draupadi in their hearts. She stood by them through thick and thin. Kunti

doted on her. Through her devotion and her actions, Draupadi exhibited

time and again that the reverence and the love she got was well deserved.

Not just in beauty but also in strength of character, responsibility and

courage, she was unmatched. Her personality shines through in various

incidents narrated in the Mahābhārata.

The Queen of Indraprastha

One day, when the Pāndavas with Draupadi were serving the time in

vanvās, Krishna came to pay a visit along with his wife Satyabhāmā. While

the men got busy with their discussions, Satyabhāmā and Draupadi caught

up with each other. They hadn’t seen each other in a while. Draupadi was

keen to know about the well-being of her sons who were growing up in

Dwārkā as well as Kāmpilya. Satyabhāmā comforted her saying all the boys

were well taken care of and were growing up to be great warriors.

Over the course of the conversation, Satyabhāmā asked Draupadi a rather

teasing but intimate question. ‘What have you done to rule the hearts of the

five Pāndavas like you do?6 They are ever ready to do your bidding. Their

love for you manifests even in the way they look at you. Please share your

secret with me! Is it some medicine or a herb or is it some vashikaran7

practice that I can use to ensure Krishna always listens to me and stays

interested in me like the Pāndavas are in you?’

Draupadi responded with poise. ‘There is no magic recipe, Satyā,’ she

said. ‘And neither do any vashikaran practices that claim to bring the

husbands in control of the wife ever work. Instead, such attempts, if known

to the husband, are more likely to destroy the marriage. Do not even think

about these things. Let me rather tell you how I behave with them and treat

them.’ Draupadi goes on to explain her life as the queen and wife of the

Pāndavas.

‘My foremost concern is the well-being of my husbands and I do

everything in my capacity to ensure their comfort, convenience and joy. As

for my husbands, so with their other wives as well as my mother-in-law, I

do not let ego come in the way of my behaviour with anyone and look after

everyone without bias. I am always truthful and humble in my speech.

‘I wake up early every morning and keep ready all the ingredients my

husbands need for their yajna and other nitya karmas8. I keep the house in

order and ensure everyone, including our helpers, are well fed. I eat only

after everybody else has eaten. I maintain a reserve of food for emergencies.

I attend to my mother-in-law, taking care of all her needs. I strive to live up

to the norms and traditions of the family.

‘When we lived in Indraprastha, every day 8,000 Brāhmins, 88,000

graduates and 10,000 ascetics were fed, given due charities and entertained.

To take care of these and the other guests, over 1,00,000 women helpers

were employed. I ensured that the helpers were well trained and all guests

were well taken care of. I knew every helper personally by name and was

always fully aware of not only who did what work and what was yet to be

done but also whether they had eaten or not. Apart from these, there were

other helpers and cowherds whom I managed.

‘When Yudhishthira travelled as the king of Indraprastha, a large number

of horses and elephants would accompany him. I would keep a count of the

animals and preside over important arrangements of the travel. I would also

keep a detailed account of all the earnings and expenditures of the

Pāndavas. No one had the transparency of the accounts and the treasury as I

did. This way, I shouldered the entire responsibility of palace and household

with complete dedication.

‘O Satyabhāmā, hard work and devotion are the mantras that have kept

the Pāndavas interested in me,’ concluded Draupadi, giving Satyabhāmā a

peep into her life as the queen of Indraprastha and wife of the Pāndavas.

While describing the grandeur of Yudhishthira’s Rājasuya Yajna,

Vaishampāyana corroborates Draupadi’s words by telling Janamejaya how

Draupadi looked after the needs of every single guest, including the

differently abled ones, and ate only after everyone was fed.9

Yudhishthira had once said of Draupadi—‘She is the kind of spouse a

man desires for a fruitful and rewarding life.’10

The Humiliation

The game of dice should not have happened. Vidura was vehemently

opposed to it. He even warned Yudhishthira. Per the norms of the day, a

warrior was expected to not back out if challenged for a duel or a game of

dice. Yudhishthira was aware that the invitation for the game from

Duryodhana was a trap. He made his discomfort known even in the game

room.11 Shakuni did not make much of the eldest Pāndava’s hesitation. He

knew Yudhishthira well. When challenged, even if unwilling, Yudhishthira

would play, because that was expected of a warrior king. The game

happened. Shakuni, by his sleight of hand, won all stakes one after the

other. Yudhishthira staked his wealth, his kingdom, his brothers and

himself, hoping at least one stake would salvage him. He lost it all.

The assembly looked on. Vidura objected and requested the blind king to

stop the game. But Dhritarāshtra was too elated at Duryodhana’s win to pay

any heed to his objections. He let the travesty of the game continue.

Yudhishthira gave up. He had nothing more to stake. But as cunning as

Shakuni was, he provoked Yudhishthira further. ‘You still have a chance at

winning. You still have Draupadi to stake.’ Yudhishthira was desperate. He

staked the daughter of Drupada; he staked the woman he called his wife, his

queen. Shakuni threw the dice. Yudhishthira lost again. Yudhishthira had

lost Draupadi, his wife of unparalleled beauty and unrivalled virtues. Vidura

objected. ‘Yudhishthira had already staked himself and lost. Hence, he has

no right to stake Draupadi,’12 he said. He even warned Duryodhana of dire

consequences, but to no avail.

What followed was one of the darkest episodes in the history of the

Bhāratas. A menstruating lady was dragged by her hair and pulled into the

hall of Hastināpur. An attempt was made at disrobing her. This lady was the

queen of Indraprastha, the daughter-in-law of Hastināpur, the daughter of

Pānchāla. The august assembly of the mightiest warriors looked on, her five

powerful husbands looked on, as her own brother-in-law Duhshāsana,

prodded on by Karna, put his hand on her garment. Karna even called her a

prostitute.

Everyone was shocked—some closed their eyes, some looked down but

no one said a thing. Vidura and Vikarna were the only two who opposed.

When no pleadings seem to work and no sense seemed to prevail, Draupadi

gave herself up to divine powers, taking the name of Hari.13 Her shraddhā

had its effect. As the garment got pulled, other similar ones kept appearing

to keep Draupadi covered. Duhshāsana collapsed on the floor exhausted but

couldn’t pull away the garment off Draupadi’s body. Everybody in the

assembly witnessed this extraordinary happening that day. It could only

have been divine intervention that saved Draupadi in that forsaken

moment.14

Duhshāsana’s disgraceful act angered Bheema to no end. Addressing the

assembly, he screamed, ‘Hear me today, O Masters of the Earth! Never

before has something like this been spoken nor will it be spoken in the

future. When the time arrives, I will rip apart the chest of this Duhshāsana

and drink his blood. May I be doomed if I do not fulfil this vow.’

A Question of Legality

When Yudhishthira staked and lost Draupadi, Duryodhana, calling her a

slave, asked one of his helpers to fetch Draupadi and bring her to the hall.

The messenger conveyed the message to Draupadi and informed her of

what had transpired during the game. Draupadi was no ordinary woman.

She was erudite, wise and gutsy. ‘Ask the king of Indraprastha, “Did he first

lose himself or me?” I will come only after I know the answer,’ she replied,

appalled. But the messenger returned without an answer and Draupadi

refused to go again. In between this, Yudhishthira stealthily sent another

messenger whom Draupadi knew, to request her to come to the court

weeping, in her menstruating state. ‘That might get the courtiers to castigate

Duryodhana,’ he had said.15

Agitated by Draupadi’s incompliance, Duryodhana sent Duhshāsana to

drag her forcibly to the court. Helpless and angry, standing in a single piece

of garment before the entire assembly, Draupadi looked askance at her

husbands. If a glance could burn, hers would have set the Pāndavas on fire.

She then asked the elders and warriors, ‘Respected courtiers, please answer

this question of mine. Do you consider me won over by Duryodhana?’ No

one spoke a word. Draupadi looked at Bhishma expectantly. ‘The nature of

dharma is very subtle. One cannot stake what is not his. But usually, a wife

is considered subordinate to her husband. Yudhishthira is himself a keeper

of dharma and has said that he has lost himself first. Given all these factors,

I am unable to answer,’ Bhishma said helplessly.16

Draupadi didn’t yield. ‘Yudhishthira is not an experienced player. He

doesn’t know this game well. Whereas, the opponents are experts in the

game and deceit. Knowing this, how was this game even allowed? Why

was Yudhishthira enticed into gambling? Yudhishthira is naive about these

things. He was duped into playing the game and then into staking himself as

well as me. Taking all this into consideration, please do give my original

question careful thought,’17 she pleaded.

Bheema couldn’t take it anymore. ‘I am so angry right now that I can

burn these hands of yours that staked Draupadi!’ he screamed at

Yudhishthira. Arjuna pulled him back, ‘This is what Duryodhana wants. He

wants to sow seeds of doubt amongst us brothers. Do not fall for it.

Yudhishthira had no option but to play because that is the norm for us

warriors,’18 he said, trying to calm Bheema down.

Vidura had already shared his view about Yudhishthira having no legal

right to stake Draupadi. Another voice supporting Vidura’s view came from

Vikarna, Duryodhana’s brother. ‘Draupadi has posed a valid question before

us. If not resolved honestly, great misfortune will befall us. Even if none of

you say anything, I will certainly share what I believe. The scriptures talk

about four vices of a king—alcoholism, hunting, gambling and lust. A

decision made when a person is deluded by one of these vices is not

honourable. Yudhishthira staked Draupadi having lost his mind in

gambling. In addition, he is not Draupadi’s only husband; the other four

brothers have equal claim on her. Above all, he lost himself before staking

Draupadi. Moreover, Yudhishthira was provoked into staking Draupadi by

Shakuni. With a view of all these factors, I do not consider Draupadi as won

over by Duryodhana.’19

Vikarna was rudely dismissed by Karna; rather, he instigated the

disrobing of Draupadi. When Duhshāsana attempted what should never

have been done and failed, Vidura once again asked the courtiers to ponder

on Draupadi’s query. She deserved an answer. More importantly, it was the

duty of the court to deliver justice, he stressed.

Encouraged by the silence of the court, Karna instructed Duhshāsana,

‘Take this slave woman home.’20 Duhshāsana once again began dragging

her. Suddenly, Draupadi remembered something. ‘O Heavens, this cruel

man has harassed me so much that I forgot my manners. I haven’t yet

offered my obeisance to my elders. Please accept by pranām,’ she lamented,

shivering with sorrow and embarrassment. ‘Not even wind has touched me

till date, and here Duhshāsana dares to drag me. I am the daughter-in-law of

the Kurus and hence daughter-like. The way I have been treated here is

unbecoming of the mighty kings sitting here. A righteous lady like me

doesn’t deserve this shameful treatment. I will not be able to tolerate this for

too long. I urge you to answer my query—do you think I have been won

over or not?’ she asked.21

Bhishma bemoaned, ‘Because of the subtle nature of dharma, I am not

able to answer your question clearly. But what I do know is that the

destruction of the Kuru clan is near. Your conduct in this treacherous

moment is certainly befitting of you. Even in this grief, you did not deviate

from dharma. I believe none of us can answer this question with certainty.

Yudhishthira is best suited to answer it himself.’22

‘Why don’t you ask this question to your husbands? I leave the answer to

Bheema, Arjuna, Nakula and Sahadeva. If they state outright that

Yudhishthira had no moral right to stake you and prove Yudhishthira wrong,

I will let you go,’ Duryodhana23 mockingly said.

This was a smart move. Everybody turned to the Pāndavas to see how

they responded. Eventually, Arjuna spoke up, ‘Yudhishthira, being our elder

brother, had the right to stake us. But after he staked himself and lost any

claim on his own self, how can he have a claim over anyone else? The court

needs to think over this.’

Suddenly, the assembly was distracted by the loud howling of a jackal.

As if in response to that, other jackals also started howling. A huge

commotion was created. Vidura and Gāndhāri were quick to recognise the

bad omens and pleaded with Dhritarāshtra to intervene.

Draupadi Saves the Day for the Pāndavas

Shaken by Bheema’s pledge and appearance of bad omens, Dhritarāshtra

finally stood up and rebuked Duryodhana for his shameless action. To

Draupadi, he said, ‘You are a paragon of virtue and the best amongst my

daughters-in-law. I grant you a wish. Ask me for anything and it will be

done.’

Draupadi, even amidst the sheer display of ignominy and in spite of

being immensely hurt and humiliated, exhibited her dignity and class. She

responded, ‘If you wish to give me something, liberate Yudhishthira from

the servitude of Duryodhana.’ Dhritarāshtra agreed and told her to ask for

one more wish. This time, Draupadi sought the liberation of the other

Pāndavas along with their weapons. ‘So be it,’ said Dhritarāshtra and then

added, ‘It is my desire to grant you one more wish.’ This time Draupadi

exclaimed, ‘Greed destroys virtue. I have no desire, nor the right to ask for

a third wish. Now that my husbands are free, they will fulfil my wishes by

their own potential.’

The entire gathering was in awe of Drauapdi’s response. Impressed,

Karna commented, ‘I have seen many beautiful women before but none has

done what Draupadi did today. The Pāndavas were drowning in turbulent

waters and this wife of theirs, like a steady boat, came by and safely steered

them to shore.’

Duryodhana and his coterie, however, were still not deterred from their

scheming. Another game of dice was arranged. The loser was to live the

next twelve years in a forest and spend the thirteenth year in disguise. As

expected, Shakuni won and the Pāndavas were banished to the forests.

Draupadi could have gone back to her father’s palace with her sons. But she

chose to stand by her husbands and accompanied them to the forest.

The Days in the Forest

Draupadi was a princess who had lived in luxury in Drupada’s palace. She

lived in grandeur as a queen and wife of the Pāndavas. A forest life was not

for her but she chose to be where her husbands were. In the forest, Draupadi

assumed the responsibility of feeding rishis and guests who came to visit

them. She remained a gracious host even in her forest hut. Neither had she

ever complain about spending her initial few days with the Pāndavas in a

potter’s humble hut, nor did she complain about the hardships of forest life

now. She opened her heart and vented out her pain only once when Krishna

came to visit.

But Draupadi did not let herself forget the humiliation she faced in that

assembly of Hastināpur. She did not let her husbands forget about the insult

either. Her husbands had to avenge the affront—that much she was clear

about. Hence, she wasn’t averse to speaking her mind and reminding the

Pāndavas of their goal when she had to. Draupadi’s arguments were well

thought out and aligned with dharma. She displayed her wisdom and

learning in various conversations with the Pāndavas while dwelling in the

forest.

Once, while explaining the roles of anger and forgiveness for a warrior,

she said, ‘A warrior who doesn’t manifest his anger when the time demands

is disregarded and one who doesn’t forgive when the situation demands is

not liked. Both anger and forgiveness matter and have to be employed with

discretion as per the situation.’24 Yudhishthira had his reasons to argue

otherwise. He propounded the virtues of forgiveness and also told Draupadi

to not question the ways of dharma. ‘I am not doubting the ways of dharma

at all. It pains me to see you brothers go through hardship that you do not

deserve. I have only expressed my thoughts and I will continue to do so.

You must listen to me graciously,’ Draupadi asserted.25

She further explained the importance of enterprise for the successful

achievement of a task and the attitude with which a task must be

approached. ‘It behoves every person to act per his nature and seek the

fulfilment of his goals. Without enterprise, nothing can be achieved. Manu

has said, “Every person must work. A man who does nothing is certainly

defeated.” Though enterprise alone doesn’t determine the outcome. That

depends on two additional factors—fate and the grace of the almighty.

Hence, a man should strive to do his duty but not become dejected if the

outcome is not per his choice. What matters is the effort that was put in.

Therefore, irrespective of the result, one must work towards achieving a

noble goal.’26 She said this to motivate the brothers to not become content

with forest life and focus on their ultimate objective. The Pāndavas had

built Indraprastha with a lot of effort; the land was a part of their inheritance

but the prosperous kingdom was what they had toiled to establish with their

sweat and blood. They were noble-hearted and bore no ill will towards

anyone. Hence, giving up their kingdom just because someone deceptively

stole it was not an option agreeable to Draupadi.

Twice during the thirteen years of vanvās, attempts were made to violate

her dignity. Once, when the Pāndavas had gone hunting, Jayadratha

happened to pass by their āshram in the forest. Jayadratha was Dushālā’s

husband, Dhritarāshtra’s son-in-law and the brother-in-law of the Kauravas

and the Pāndavas. He saw Draupadi standing by the entrance of the hut and

was beguiled. He was so taken in by her beauty that the sanctity of their

relationship was lost on him. He tried to abduct her forcibly. Draupadi

resisted fiercely but he was too strong for her. The purohit27 of the

Pāndavas, Rishi Dhaumya, tried to stop him in vain. Jayadratha captured

him too and sped away.

The Pāndavas didn’t take too long to return to the hut. The helpers told

them about the abduction. The brothers went the way Jayadratha and his

army had gone. A scuffle followed, after which Draupadi and Rishi

Dhaumya were rescued and brought back. Jayadratha escaped but was

pursued and caught by Bheema and Arjuna. Bheema trimmed his head bald,

leaving five ponies and made him say, ‘I am the slave of Yudhishthira.’

Subsequently, thinking about Dushālā, Yudhishthira suggested they let him

go. Draupadi agreed, ‘Now that you have already ridiculed him by making

him bald leaving these five tufts, and he has also accepted that he is

Yudhishthira’s slave, let him go,’28 she said.

The other incident happened in Matsya desh during their year of

agyātvās. Draupadi had found work in the royal palace as Sairāndhri, a

handmaiden of Sudeshnā, the queen of Matsya. Initially, Sudeshnā

hesitated. The queen was awestruck by Sairāndhri’s beauty. ‘The king will

certainly fall for her if he sees her,’ Sudeshnā thought. Only when

Sairāndhri told her that she was a wife of five Gandharva husbands and they

guarded her all the time, was Sudeshnā convinced. Sairāndhri also casually

mentioned that she had worked as the handmaiden of Draupadi and

Satyabhāmā before. That was a clincher.29

Sudeshnā had a powerful brother called Keechak, who was also the

commander of her husband, King Virāta’s forces. He saw Draupadi by

chance while he was visiting his sister, and was struck by her beauty. He

tried to charm Draupadi with his wealth and strength. Draupadi fended off

his advances but he wouldn’t refrain. Once, when he tried to force himself

on her, she ran to the court of Virāta to seek protection. The haughty

Keechak kicked her before the assembly and King Virāta looked the other

way. Draupadi realised Virāta was too dependent on Keechak to give her

justice. Nevertheless, she decided Keechak had to die for his misbehaviour.

She sought Bheema’s help. One morning, Keechak was found dead, his

body gorily mangled. Everyone believed one of Sairāndhri’s Gandharva

husbands had punished Keechak.30 No one messed with her after that.

Whatever be the situation, Draupadi always held her head high.

Of War and Peace

The thirteen years of exile had ended. The Pāndavas’ endeavour to get

Indraprastha back had begun. They had not forgotten the insult heaped on

them by Duryodhana and his coterie. But in the interest of their clan and to

avoid bloodshed, Yudhishthira favoured getting his kingdom back by

negotiations rather than by weapons. He was willing to settle for only five

villages in lieu of Indraprastha if that could keep the war at bay. That, too,

wasn’t acceptable to Duryodhana. Even then, Yudhishthira wanted to give

peace one more chance, so he requested Krishna to go to Hastināpur as their

emissary.

Draupadi was not in favour of this prolonged pacifist stance. What upset

her more was Bheema’s stand, who, too, was inclined towards a peaceful

settlement for the sake of keeping the family together.31 She firmly believed

Duryodhana, Karna and Duhshāsana and all those who favoured them

deserved to pay for their misdeeds with their lives. As always, she let her

views be known.

In Upaplavya, where Pāndavas and their allies had gathered to discuss

negotiations with the Kauravas, addressing Krishna, she said rather sadly

but firmly, ‘Please do not negotiate any settlement unless Duryodhana

agrees to give us the kingdom back. I am confident the Pāndavas, with their

powerful allies, are very capable of facing Duryodhana’s forces. True

warriors should not refrain from executing those who commit punishable

offences driven by greed. It is wrong to kill the undeserving; likewise, it is

wrong to not punish the deserving. Nor should you forget how a woman

like me, the wife of the Pāndavas, the mother of their sons, the daughter of

Pānchāla, was humiliated in that court of Hastināpur. I am also the

daughter-in-law of Dhritarāshtra and Bhishma and yet I was insulted before

their eyes. Damned be the bow of Arjuna and the strength of Bheema if

Duryodhana is allowed to live this way!’ added Draupadi, unable to control

the flow of emotions.

Holding forth her long black curly hair, she walked up to Krishna. ‘When

you talk about a peace treaty with the Kauravas, do recall the hand of

Duhshāsana that dragged me pulling my hair. If Bheema and Arjuna are

going to seek peace like cowards, then so be it. I am certain my old father

and brother as well as my valiant sons, including Abhimanyu, will fight for

my dignity. These talks of peace are burning my heart!’ she agonised.

Krishna consoled her, ‘Those who have disparaged you and made you

cry, their wives and family will cry after them—that, I assure you.

Yudhishthira, Bheema, Arjuna, Nakula, Sahadeva and I will do only that

which you desire. Worry not and trust me. Your husbands will take back

their kingdom soon.’32

The war happened. Her husbands, sons and brothers fought unafraid of

the consequences, exactly as Draupadi would have wanted them to. Her

father died on the battlefield, her foster sons, Abhimanyu, Irāvan and

Ghatotkacha, laid down their lives, as did the sons of her brother. Draupadi

took it in her stride. A warrior’s wife had to be strong. But when she heard

about the slaughter of her five sons by Ashwatthāmā, Draupadi was

completely devastated and was unable to stop herself from showing her

anguish. More than the death of her sons, it was the manner in which

Ashwatthāmā has killed them that shook her.

Her children were great warriors like their fathers. They had survived the

war but had fallen victim to Ashwatthāmā’s deceit. He had attacked the

Pāndava camp in the night when the warriors were fast asleep. Such a

cowardly act deserved the severest punishment. Draupadi demanded that

her husbands punish Ashwatthāmā, the vile son of their guru, and get her

the gem embedded in his forehead. She threatened to kill herself if Drona’s

son was let go with impunity for his treacherous act.

Bheema was already agitated. Draupadi’s grief triggered his anger

further. He left to look for Ashwatthāmā and the others followed.

Ashwatthāmā was punished by Krishna. The gem he was born with was cut

out from his forehead, leaving in its place an ever-festering wound. Bheema

handed the gem to Draupadi. He recalled her words in Upaplavya. She had

demanded justice, even if it meant a war to punish Duryodhana and his

sympathisers. He said, ‘We have claimed back what was ours and avenged

the humiliation. We let Ashwatthāmā live because he is our guru’s son but

he has been reduced to merely a body. Remember those brave words of

yours and grieve no more.’

She saw the gem and instantly calmed down. ‘I was lamenting the death

of my sons and seeking a fair retribution. As he was your guru’s son, so was

he for me. I did not want his death. This gem has given me the closure I

sought. May Yudhishthira wear the gem on his crown,’ she said, collecting

herself.33

Post the war, when Yudhishthira was a shattered man and wanted to

renounce the kingdom, Draupadi reminded him of his Rāja Dharma, his

responsibility towards his kingdom, its citizens and his brothers.34 As the

queen of Hāstinapur, she once again assumed all the responsibilities

expected of her, including looking after her in-laws, the widowed wives of

the Kauravas and the day-to-day administration of the palace and

household. Such was her grace and wisdom.

Draupadi was not the only wife of the Pāndavas but she was the only one

who was with them from the day of her swayamvara to the day of her death.

Thirty-six years after war, when Yudhishthira renounced his throne and the

Pāndavas ventured to the forest to spend their last days, the only wife they

took along was Draupadi. Arjuna had remarked to Vyāsa after Krishna’s

death, ‘Krishna, Draupadi and us five brothers are different bodies with one

heart.’35

Myths about Draupadi

Myth: Draupadi mocked Duryodhana calling him the ‘blind son of a

blind man’.

Fact: The festivities of the Rājasuya Yajna had ended, Duryodhana

stayed back in Indraprastha to explore the city and the palace, which

was designed by Maya Dānava. Apart from being an architect par

excellence, Maya was adept in creating illusionary structures. While

exploring the palace, due to an illusionary image, he didn’t see the

pond of water and fell in.

Per some much-popularised stories in the media, it is said that

seeing Duryodhana fall, Draupadi laughed and called him the ‘blind

son of a blind father’. This story is used to justify the subsequent

humiliation of Draupadi and the war is attributed to her slight.

But there is no mention of any such insult by Draupadi in any of the

accepted manuscripts or translations. Gita Press says, ‘the Pāndava

brothers and other helpers around laughed at the fall’. But no there is

no mention of anyone saying anything to mock Duryodhana. When

Duryodhana goes back to Hastināpur and narrates the incident, he

includes Draupadi among those who laughed but doesn’t say anything

about him being called ‘andhe ka putra andha—Blind son of a blind

father’.

Myth: Draupadi asked for Duhshāsana’s blood to wash her hair to

avenge her humiliation.

Fact: Bheema had declared he would rip apart Duhshāsana’s chest and

drink his blood to avenge the latter’s insult of Draupadi. Per his vow,

Bheema did just that in Kurukshetra. However, there is no mention of

Draupadi washing her hair from Duhshāsana’s blood in the

Mahābhārata texts. This story is a fictionalised account from a Sanskrit

play Venisamhāra by Bhatta Narayan.

Myth: Draupadi was in love with Karna/Krishna.

Fact: There is absolutely nothing in the Mahābhārata that supports

these claims. None of the known Sanskrit manuscripts and translations

based on them, including the Gita Press, KMG, Dakshinātya

recensions or BORI CE, have any verse implying the claim. This myth

comes from ‘reimagined’, ‘retold’, ‘creatively adapted’ works based

on the epic.

Draupadi looked up to Krishna as a friend and a guide. She shared

her worries and pains with him. So did Arjuna. There was no romantic

angle between Draupadi and Krishna. With respect to Karna, there is

not one hint of Draupadi showing any interest in him.

From the incidents of Draupadi’s swayamvara, the game of dice,

Jayadratha’s advances and Keechak’s wooing, it is evident that

Draupadi must have been a very attractive and sought-after woman.

But nothing she did lends any credence to the myth of her being

attracted to Karna or anyone else except the Pāndavas. Instead, in the

Mahaprasthāna Parva 2.6, responding to Bheema’s question regarding

the fall of Draupadi on their final journey to heaven, Yudhishthira says,

‘Though she was married to all of us, she loved Arjuna more.’

Ψ

Sāvitri

That day in the Kaurava assembly, after the Pāndavas had lost it all in the

game of dice, Draupadi salvaged their fractured dignity with her

resoluteness, despite being subjected to inconceivable wretchedness herself.

She had been nothing less than a saviour. Yudhishthira hadn’t said much

that day but he had never forgotten this unparalleled deed of hers.

One day, while the Pāndavas were living out their exile in the forest,

Rishi Mārkandeya paid them a visit. During the conversation, Yudhishthira

poured his heart out to the sage. Among other things, he said, ‘I am not as

anguished about losing my kingdom nor do the trials being faced by me or

my brothers bother me as much as I feel woeful about what Krishnā is

going through. She pulled us out of the distress that the evil Duryodhana

and his friends had pushed us into during the game of dice. Even here in the

jungle, people like Jayadratha have tormented her by trying to abduct her.

Despite all this, she has been unflinching in her dedication towards us. Has

there ever been any other lady in history who has been so steadfast in her

commitment to her family and husbands like this daughter of Drupada?’1

Rishi Mārkandeya then told him the story of Sāvitri.

There lived a noble king named Ashwapati in Madra desh. The king had no

child of his own even after years of marriage. Hence, with the hope to beget

a child, he and his wife undertook rigorous austerities to appease Goddess

Sāvitri. After eighteen years, a daughter was born to the couple. They

named the girl Sāvitri, expressing their gratitude to the devi. The girl grew

up to become a divinely beautiful young lady. She was wise and well versed

in scriptures. Her aura was such that few princes had the courage to seek

her hand in marriage.

When proposals were not forthcoming, Ashwapati asked Sāvitri to find a

suitable match herself. ‘Go find yourself a husband, a man equal in virtue to

you.

I will get you married to the boy you like,’ he said. Off went Sāvitri, with

some old ministers of her father, to search for a worthy partner. She

travelled through various cities and towns, doing pilgrimages, meeting

sages and looking for a prospective husband. While passing through a

forest, she met a smart young man named Satyavān. Sāvitri was besotted in

one meeting.

Satyavān was a prince of Shālva desh. When he was still a child, his

father Dyumatsena was ousted from his kingdom by an act of aggression

perpetrated by a neighbouring king. Since then, Dyumatsena and his wife,

along with their baby boy, started living in the forest. Satyavān grew up in

the forest. He was brave and humble, well mannered and well educated.

Sāvitri had made up her mind to marry no one else but Satyavān. She

returned to her kingdom and told her father as much.

But there was a problem. Devarshi Nārada, who was visiting the

kingdom of Ashwapati, did not approve of the wedding. ‘Is Satyavān not

virtuous?’ asked Ashwapati. ‘Satyavān is as bright as the sun, as wise as the

teacher of the devas, Brihaspati, as courageous as Indra and as firm and

composed as the earth. He is generous, truthful, soft-spoken, restrained and

very handsome,’ replied Nārada, confounding both Sāvitri and her father.

‘Then what is the problem?’ they asked.

‘Satyavān has a very short life. He has only a year left to live,’ replied

Nārada. Ashwapati, as would be expected of a father, did not wish to marry

his only daughter to a person who was destined to die so soon. He asked

Sāvitri to find another boy. Sāvitri, however, was adamant. ‘I will marry

Satyavān and no one else,’ she asserted. Ashwapati gave in. He approached

Dyumatsena to discuss the marriage of their children.

Dyumatsena hesitated at Ashwapati’s proposal. ‘Your daughter has

grown up in the luxuries of the palace. We live here in the forest, in a

humble āshram devoid of all comforts. If she marries into our family, she

will have to live an austere life like ours. Do you think your daughter

deserves this hardship?’ he asked. Ashwapati responded affirmatively.

‘Happiness and sorrow are ephemeral. Sāvitri and I have thought through

all this and we believe you and your family are worthy of ours. Hence, we

have approached you out of a genuine desire to have Satyavān marry my

daughter.’ Dyumatsena and his wife happily gave their approval for the

wedding.

The marriage happened. Sāvitri went to live in the āshram with Satyavān

and his family. She adjusted to the forest life very soon and very well. She

was a good wife and a great daughter-in-law, taking good care of her

parents-in-law. Satyavān, in turn, was a loving and affectionate husband.

Sāvitri was blissful but also acutely aware that her bliss was going to be

short-lived. She kept a mental note of the days that passed and those that

remained. Even then, she did not let her anxiety show, nor did she tell

anyone about it.

When there were only four days left in Satyavān’s life, Sāvitri undertook

a three-day fast. In addition to not eating, she had decided to stand all day

and night for those three days. Her parents-in-law were surprised and

worried. They tried to dissuade her but Sāvitri comforted them. ‘I am doing

this to fulfil my mental resolve. I will be perfectly fine,’ she said. She

desisted from telling them about what the resolve was, not wanting to worry

them further.

The fourth day arrived. Satyavān got up to leave for the forest to get

some wood and fruits for the āshram. Sāvitri requested him to take her

along. ‘The road is uneven and you haven’t even eaten a morsel since the

last three days. It is not a good idea to take this trip.

I will be back soon,’ he reassured her, but Sāvitri insisted, ‘I do not wish to

be away from you today. I haven’t left the āshram in months. I’ll be fine.

Take me along.’

Satyavān relented and off they went. As they walked through the lush

green forest, Satyavān was in a very happy mood. He pointed out the

flowers, birds and fruits on the way. Sāvitri was torn inside. She loved the

way his face lit up when he was happy and excited. She attempted to reflect

his joyousness as she kept praying for his life in her heart.

After collecting the fruits and wood, Satyavān sat down for a bit. His

head had begun to spin and he was profusely sweating. Sāvitri had a lump

in her throat. The moment she so wanted to avoid was staring in her face.

But she kept calm. She took Satyavān’s head in her lap so that he could lie

down and rest. His body had become cold. She could sense his energy drop.

And then he was breathing no more.

Just then, a dark man with blazing red eyes and a bright aura appeared

out of nowhere. Sāvitri softly put her husband’s head on the ground and

stood up to greet the stranger. ‘You seem to me like a deity because your

body is not like ours. Please tell me who you are and why are you here?’

she asked. The stranger introduced himself, ‘I am Yama, the lord of death.

Mortals can’t see me. You are able to see me because you are a virtuous and

pious lady. Satyavān has reached the end of his prescribed life and I have

come to take him away. You better get back now and do the final rites for

your husband.’

He then pulled out a thumb-like flame of light from Satyavān’s body and

headed away towards the west. Sāvitri followed him. ‘How can I leave my

husband? It behoves me to go where he goes,’ she said. Having walked a

little further, she struck a conversation with Yama. ‘Wise men have said that

walking seven steps alongside a stranger establishes a bond of friendship

between them. With the consideration of that friendship established

between us, I wish to tell you something.’

‘Go ahead, say what you want,’ said Yama, intrigued.

Sāvitri began expounding on the concept of dharma and the importance

of controlling one’s mind and senses to lead a fruitful life. Yama was

pleased with her wisdom as well as her speech. ‘You are a wise woman. I

wish to offer you a boon. Ask me for anything except your husband’s life,’

he said. ‘Sir, if you so wish, please let my father-in-law get back his

kingdom and his health,’ she asked. ‘It will be as you say. Now get back to

your āshram,’ said Yama and walked away. Sāvitri, however, continued to

walk behind him.

Then she began talking about the importance of satsang—association

with the wise and the learned to improve one’s own life. Impressed with

Sāvitri’s knowledge, Yama offered her one more boon. She could ask for

anything except her husband’s life. This time, she requested Yama to bless

her father with brave and capable sons who could carry forward his lineage

and expand his kingdom. Yama agreed and again asked her to return. But

she was not the kind to give up.

Sāvitri continued her conversation. This time she explained the qualities

of sages and saints. ‘People trust sages more than even their own selves.

That is because sages are affectionate towards one and all. Affection

inspires trust.’ Yama was charmed, ‘You surely are an astute woman. Rarely

do I come across people with such maturity.’ Saying so, he offered her one

more boon. ‘Anything except your husband’s life,’ he said. Sāvitri was not

just wise, she was also very smart. ‘May Satyavān and I have a hundred

children, valiant and virtuous, who will carry the reputation of our family

forward,’ she asked.

‘So be it, you shall have a hundred children. Now please go back. You

have already come a long way,’ said Yama without a moment’s thought

hoping she would go away. ‘How can I return without Satyavān?’ she

asked. ‘Your boon can come true only if I can live with Satyavān as his

wife. To keep your word, Sir, I request you grant my husband life. Without

him, I am as good as dead,’ Sāvitri pleaded.

Yama laughed aloud. He had been outwitted by this damsel. ‘You have

won me over with your wisdom, speech and sincerity. I will do as you wish.

Satyavān will regain his life. Together, you shall have a hundred children

and live a healthy and happy life.’2 Yama blessed her and went away.

Sāvitri bowed to the lord of death and rushed back to the place where

Satyavān’s body lay. Soon, he sat upright, as if he had just woken up from a

deep slumber. He looked at his wife lovingly. ‘It seems like I slept for too

long.’ Sāvitri smiled and the couple headed back to the āshram.

In due course, all the boons given by Yama began to materialise. She had

kids of her own. Her father-in-law

got back his kingdom through public discontent against the king who had

ousted him. And her parents had the kind of children who could carry their

prestigious name ahead.

‘Thus, Sāvitri, by her devotion, wisdom and resoluteness not only

resurrected her husband but also became the benefactor of her father and

father-in-law,’ said Mārkandeya to Yudhishthira.

Ψ

A Friendship of Doom

Both were very strong and very brave. Both were capable and ambitious.

One wanted to be the only inheritor of the mighty Hastināpur kingdom, the

other wanted to be recognised as the greatest warrior on earth. One believed

his blind father was unjustly not given the kingdom that belonged to him

being the eldest son. The other believed he wasn’t getting his due

recognition only because everyone was biased towards Arjuna. Had the two

not met, the course of history would have been different. But Duryodhana

and Karna did meet. The resentment against the same enemy tied them

together into an everlasting bond of interdependence. The war at

Kurukshetra was a culmination of their ambition. Duryodhana believed a

warrior like Karna by his side made him invincible. For Karna, victory

mattered not as much as defeating Arjuna.

While introducing the Mahābhārata to Rishi Shaunak and his students in

Naimishāranya, Ugrashravā Sauti says, ‘Duryodhana was a huge tree of

rage. Karna was the trunk of this tree, Shakuni its branches and Duhshāsana

its fruit. Dhritarāshtra was the root of this tree.’1

The Making of the Bond

Karna and Duryodhana met in the āshram of Dronāchārya as students. Their

jealousy of the Pāndavas brought them close. Karna wanted to learn the

Brahmāstra from Dronāchārya to be able to fight with Arjuna. Drona

refused his request. He did not consider Karna to be capable of responsibly

handling such a deadly weapon. Moreover, he was aware of Karna’s ill will

towards Arjuna. Karna went away to Parashurāma, lied about being a

Brāhmin and implored the latter to become his guru. Unaware of the

falsehood, Parashurāma agreed. Karna was a dedicated student. He pleased

Parashurāma with his hard work and skills. In return, Parashurāma gave

Karna the knowledge of the Brahmāstra. When Parashurāma got to know of

the lie, he warned Karna that the weapon acquired through falsehood would

be of no use when faced with death or a warrior as good as he was.

Nevertheless, Karna was happy. He was now well equipped to face Arjuna,

he thought.

By the time Karna finished his training with Parashurāma, the Kauravas

and the Pāndavas too had finished their training. A ceremony was held to

celebrate the completion of education of the princes and allow the citizens

to witness their skills. After Arjuna had left the audience mesmerised with

his display of awe-inspiring weapons, Karna walked into the pavilion,

uninvited and unexpected. Looking at Arjuna, he declared, ‘I will display

even more extraordinary acts than what you have shown, Pārtha2. You

watch them and be amazed.’ He sought Drona’s permission, who, having

recognised his student, allowed him to take the stage. Karna proceeded to

exhibit his skills leaving the audience agape.

Duryodhana was elated to see Karna, and even more to see him challenge

Arjuna. He welcomed him with open arms and said, ‘It is my good fortune

that you’ve come. I offer you myself and this kingdom. Live as you please

and enjoy the luxuries with me.’ Karna was also happy to see Duryodhana

and was touched by his generous welcome.

‘I trust your word. But all I seek is your friendship and a duel with

Arjuna.’ The Pāndavas were furious. Karna’s challenge to Arjuna was

uncalled for and unprovoked. Karna had gate-crashed a function meant to

mark the completion of the training of the princes of Hastināpur.

Nonetheless, not the one to back out, Arjuna accepted the challenge.

However, the function was to felicitate the princes and watch them

demonstrate their skills. It was not a battleground. Kripāchārya, the royal

priest of Hastināpur, handled the situation smartly. ‘Only a prince can

challenge a prince to a duel or a Kshatriya to another Kshatriya to ensure

the fight is on equal grounds,’ he said and then gave Arjuna’s introduction.

‘Now introduce yourself,’ said Kripa to Karna. Karna stood there unable to

speak. He was from a community of Sutas, a mixed community of

Brāhmins and Kshatriyas. More importantly, he was not a prince.

Angered by Karna’s unjustified aggression towards Arjuna, Bheema

taunted, ‘Why is a Suta challenging my warrior brother? Let him rather pick

up the reins of a chariot.’ Duryodhana hit back, ‘A warrior’s identity is his

valour, not his birth. And if he needs to be a prince to challenge Arjuna, so

be it. I pronounce him the king of Anga desh.’

Anga desh was the janapada of Karna’s father Adhiratha. It was under

allegiance to Hastināpur. He crowned Karna there and then. No one

objected to the coronation—not then, not later. In all this discussion and

verbal feud, the sun went down. The day ended and the duel was averted

much to the relief of the elders.

Arjuna’s superior warfare skills had been a source of constant worry for

Duryodhana. With the arrival of Karna, Duryodhana was relieved;3 he had

found a warrior who could match Arjuna. Karna, on his end, felt indebted to

Duryodhana. Standing with him would give Karna a chance to fight Arjuna

and show the world he was the greatest warrior. Thus was laid the

foundation of a lifelong partnership.

After being crowned the king of Anga desh, Karna became a regular in

the Hastināpur court. He became an inseparable part of Duryodhana’s close

coterie of advisors, along with Shakuni and Duhshāsana. As a loyal friend,

Karna stood by Duryodhana, irrespective of the merit of his decision.

Rather, he ensured Duryodhana never compromised on his enmity with the

Pāndavas. Whenever the Kaurava elders tried to reason with Duryodhana to

patch up with the Pāndavas for his own interests and for the benefit of the

kingdom, Karna would dismiss those concerns, bragging about his own

skills. While he did not always approve of Shakuni’s diplomatic

manoeuvres, he was a willing accomplice. His preference, however, was to

fight the Pāndavas head-on.

Indraprastha and the Game of Dice

The Pāndavas had survived the Vāranāvata fire. They were alive and

deserved their share in inheritance. The Hastināpur assembly had gathered

to decide the future course of action. Bhishma proposed the division of the

kingdom so that both Duryodhana and Yudhishthira had a fair share of their

ancestral kingdom. After the division, the fight over accession to the

Hastināpur throne would end peacefully, he had hoped. Dronāchārya and

Vidura supported the proposal, saying this was in line with tradition and in

the interest of both sides. But Karna dissented. ‘Even though you have

always respected them and sought their advice, these ministers of yours are

advising you to do that which is against your interest. What can be more

shocking than this?! How will those with wicked intentions give you any

beneficial suggestions?’ he taunted Bhishma and Drona as he addressed

Dhritarāshtra.4 Not only did Karna oppose the proposal, but he also raised

doubts over Bhishma and Drona’s sincerity, commitment and intent towards

Dhritarāshtra.

The decision of division was taken anyway. Duryodhana kept Hastināpur

and the Pāndavas were given Khāndavaprastha, a barren land, which,

through sheer effort, they transformed into a prosperous city of

Indraprastha. In a very short time, Yudhishthira conducted the Rājasuya

Yajna and became a sovereign king of Bhāratavarsha with the help of his

brothers. The progress and grandeur of the Pāndavas was unbearable for

Duryodhana. A game of dice was thus planned to trap them.

The occasion turned into an abhorrent display of malice where even the

dignity of the daughter-in-law of Hastināpur was not spared. Shakuni

provoked Yudhishthira to stake Draupadi. Yudhishthira did and lost; he had

already staked his brothers and himself before and lost. Duryodhana

ordered Duhshāsana to drag Draupadi into the assembly.5 Duhshāsana

pulled Draupadi by her hair and dragged his menstruating sister-in-law into

the assembly full of men. Every single person in the audience was appalled

but said nothing. Vikarna, Duryodhana’s younger brother, rose in protest

against such unjust and shameful treatment of Draupadi. Karna silenced

him, calling him a destroyer of the Kauravas.6

Shakuni, Duryodhana and Duhshāsana had already crossed the line of

decency by their words and actions. But Karna surpassed them all. He

called Draupadi a bandhaki, a prostitute. He justified Draupadi being pulled

by her hair and brought into the hall in just one piece of garment. ‘A

woman is prescribed only one husband. But Draupadi has five. That makes

her no less than a prostitute. I see no problem for a woman like that to be

brought into the hall with one garment or even no garment at all,’ he

mocked.

Turning to Duhshāsana, he said provocatively, ‘Vikarna is young and

stupid; hence he pretends to talk like a wise man. Disregard him and

proceed to disrobe Draupadi, as well as the Pāndavas.7 Duhshāsana began

pulling Draupadi’s garment, but all his efforts were in vain. He collapsed,

embarrassed. Karna, however, was not done yet. He rebuked Draupadi for

questioning the legality of being staked by Yudhishthira. ‘A wife is always

subservient to the husband. Your husbands have become slaves of

Duryodhana and so have you. From today, the Kauravas are your masters.

Serve them as a slave should. Or, if you so wish, find yourself a new

husband,’ he ridiculed.8 Duryodhana, unable to hide his pleasure, laughed

aloud and flashed his left thigh to Draupadi, inviting her to sit on it.9

Bheema had already pledged to rip apart Duhshāsana’s chest for laying

his hands on Draupadi. Seeing Duryodhana’s lewd gesture, he roared even

louder. ‘If I do not break that thigh of yours in the war, may I never get the

heavens.’10 Every cell of Bheema’s body was burning with anger. He could

have punished Duryodhana right there but was held back by Yudhishthira’s

restraint.

Dhritarāshtra intervened and annulled that game, only to invite

Yudhishthira to play another round, as Duryodhana desired. Yudhishthira

had no option but to respect his uncle’s invitation. He lost again and

accepted the thirteen years of vanvās as per the condition set out for losing

the second game of dice. The brothers and Draupadi followed Yudhishthira.

Before leaving, Arjuna, like Bheema, took the vow to kill Karna and

Sahadeva pledged to kill Shakuni if a war was mandated after their vanvās.

The Pāndavas left for the forest but Duryodhana was still not happy. A

thought worried him incessantly—‘What if Vidura, Bhishma and the others

convince Dhritarāshtra to call the Pāndavas back sooner?’ Shakuni’s idea

was to keep a track of the blindspots of the Pāndavas and exploit those for

Duryodhana’s advantage. Karna suggested they go and kill the Pāndavas in

the forest itself and solve the problem forever.11 Duryodhana agreed. But

Vyāsa Muni intervened and stopped Duryodhana from attempting another

misadventure.

The Cattle Inspection (Ghosh Yatra)

After having spent five years on an expedition to accumulate celestial

weapons, Arjuna had returned with the Pashupatāstra and other weapons.

The other brothers had embarked on a pilgrimage when Arjuna was away.

In the meanwhile, Duryodhana had established his sway over other

kingdoms in Bhāratavarsha as he had no fear from the Pāndavas. He was

revelling in his power and luxury. One day, he learnt that the Pāndavas had

camped in the forest of Dwaita near Hastināpur. ‘Is there a more joyous

experience than seeing your rivals in tatters? Imagine the happiness we

would get seeing Arjuna clothed in the bark of a tree and animal skin? Let’s

go visit them. Let them look at our riches and lament at their misery,’

suggested Karna and Shakuni.

Under the pretext of inspecting the cattle wealth of Hastināpur, off went

an entourage of Duryodhana, including Karna, Shakuni, the other Kauravas

with their large retinue of women and servants, to the forest where the

Pāndavas were residing. They chose a campsite near the humble āshram

that the Pāndavas had set up. Their aim was to show off their wealth and

prosperity to the Pāndavas, but destiny had other plans. While trying to

pitch their luxurious tents, Duryodhana and his army had a run-in with the

Gandharvas who were also in the forest at that time. The clash quickly

degenerated into a full-fledged battle. Karna and the other Kauravas put up

a brave fight but the Gandharvas were way more powerful and elusive. At

one point, Karna was so overpowered and injured that he ran away from the

battlefield to save his life.

Duryodhana was badly injured too. He continued to fight but was

captured by the Gandharvas, along with the other Kauravas and the women.

The few soldiers who managed to escape rushed to Yudhishthira for help.

Yudhishthira, as was expected of him, asked his brothers to rescue the

cousins. The brothers, after some resistance, complied. Another terrible

battle followed, this time between the four Pāndavas and the entire

Gandharva army. The brothers prevailed and rescued the Kauravas.

Yudhishthira assured them of a safe return to Hastināpur.

Karna joined the Kaurava crew on their way back to Hastināpur.

Assuming the Gandharvas had been defeated by Duryodhana and his

warriors, Karna congratulated Duryodhana and explained his running away.

‘I was severely injured and in a lot of pain,’12 he said. Duryodhana was so

consumed by distress that Karna’s running away meant little to him. He told

him the truth of their rescue by Bheema, Arjuna, Nakula and Sahadeva. The

Pāndavas’ feat was a clear testimony to their competence and their large-

heartedness. By rescuing Duryodhana and his entourage, the Pāndavas had

humiliated him. It was an embarrassment he did not wish to live with. He

decided to fast unto death.13

For once, Shakuni gave him sane advice. ‘The Pāndavas have treated you

well. You shouldn’t grieve over that. Rather, you should return their gesture

in kind. Return to them their kingdom. Show your large-heartedness and be

happy,’ opined Shakuni.14 His words aggravated Duryodhana’s grief.

Karna consoled him, ‘The Pāndavas have done you no favour. You are

their king after all. It behooves the citizens to do what is right for their king.

They have only done what is expected of your subjects.’ To encourage

Duryodhana, Karna added, ‘In spite of losing everything, the Pāndavas

haven’t killed themselves; why should you?’ These words didn’t assuage

Duryodhana’s pain. Karna sensed what Duryodhana wished to hear, ‘If

Arjuna has scared you so much that you wish to die, then let me assure you

that I will kill Arjuna. I vow to make the Pāndavas subservient to you after

the thirteenth year of their vanvās,’ he professed. Duryodhana relented and

returned to Hastināpur.15

Indra’s Request for Charity

Karna was born with the kavacha, a golden armour, and kundala, a pair of

golden earrings. It was said that the kavacha would protect Karna’s body

from death in a war. He had been defeated in battles before but killing him

was not going to be easy, not for Arjuna or anyone else. This had been a

cause of worry for Indra, Arjuna’s biological father. He thought of a plan to

rid Karna of this congenital advantage.

Karna was a devout worshipper of the sun. It was his morning ritual to

chant the Vedic mantras to the sun and give charities to seekers who came

his way after the worship. He was under a self-imposed oath that he would

never deny anything asked of him, if a seeker asked for it after his morning

ritual, more so if the seeker was a Brāhmin. One such morning, Indra, in the

guise of a Brāhmin, approached Karna and sought his kavacha and kundala.

Karna was expecting Indra. He had been warned about Indra by his

biological father, Surya. He had instructed his son against giving away the

divine armour. But Karna did not want to break his vow. Surya then came

up with another suggestion. ‘When Indra asks you for your kavacha and

kundala, seek a gift in return, a gift of his powerful Indrāstra.’16

On Indra’s request, Karna agreed to give him his kavacha and kundala

and asked for the Indrāstra in return. Indra agreed and gave Karna the

weapon he desired. The weapon was foolproof but came with a clause. It

could be used only once to kill only one warrior. ‘So be it,’ said Karna and

gave away his kavacha and kundala.17 His goal in life was to kill Arjuna.

With this weapon of Indra’s, he was now equipped to take down Arjuna—

or so he thought.

Adhiratha and Rādhā had named their boy Vasushena as he was born

with golden armour and earrings.18 He came to be known as Karna because

he readily cut off his kavacha and kundala, notwithstanding the excruciating

pain.19

The Battle of Virāta

According to the condition of the game of dice, the Pāndavas had to spend

the thirteenth year of the vanvās in hiding. If exposed, they would have to

accept vanvās for another thirteen years. The Pāndavas zeroed in on Matsya

desh to spend their year of hiding. Yudhishthira, as Kanka, became a

courtier and confidant of Virāta, the king of Matsya. Bheema took up the

role of the royal head chef, as Vallabha. Nakula, as Granthika, took charge

of the horses and Sahadeva, as Tantipāla, began tending the king’s cattle.

Arjuna, as the eunuch Brihannalā, assumed the role of a dance and music

teacher for the women in the palace. Draupadi, as Sairāndhri, became the

handmaiden of Sudeshnā, the queen of Virāta, taking care of the queen’s

hair and dressing.

The year passed peacefully until Keechak saw Draupadi in Sudeshnā’s

palace one day. He was instantly infatuated by her beauty. He attempted to

beguile her into accepting him as her lover. Draupadi rejected his overtures.

She pleaded with him to stay away as she was married to five Gandharva

men. Keechak didn’t budge. When his entreaties turned into force, she

complained in the court of Virāta. But the king, whose military prowess

depended on Keechak, did nothing. As always, Bheema came to Draupadi’s

rescue and killed Keechak. The people of Matsya believed Keechak was

killed by one of Sairāndhri’s Gandharva husbands.

In Hastināpur, Duryodhana had activated his spy network to track the

Pāndavas. However, the year was almost ending and the efforts were yet to

yield any result. Just when Duryodhana was wondering how to get to the

Pāndavas, news of the death of the powerful commander of Matsya desh

arrived. Keechak was so adept and strong that killing him was no trivial

task. Only three warriors were considered capable enough of killing him—

Bheema, Balarāma and Shalya.20 Duryodhana pondered over the news. He

had a strong inkling that the killer must have been Bheema. He needed to

locate their hideout before the year ended. The question was how?

Coincidently, Susharmā, the king of the Trigarta,21 approached

Duryodhana with a proposal to attack Matsya desh. Keechak had been a

source of constant harassment for the people of Trigarta. With him gone,

King Virāta would be easy to subjugate, Susharmā had envisaged. The plan

appealed to Duryodhana. Under the pretext of helping Trigarta to settle

scores with Matsya and taking away its large cattle wealth, Duryodhana

enlisted the support of Bhishma, Drona and others to wage a war against

Matsya. The plan was to mount a dual attack, one led by Susharmā from the

south-east on the seventh day of the waning moon, and on the next day by

the Kauravas from the opposite side.

When Yudhishthira heard about the attack on Matsya, he convinced

Virāta to take along Vallabha, Tantipāla, Granthika and himself for its

defence. ‘These boys are capable warriors also trusted by the Pāndavas,’ he

said. Virāta agreed. The battle occurred and Susharmā’s army was routed.

He was himself captured by Bheema and was let go by Virāta on Kanka’s

advice. While Virāta and the four Pāndavas were busy with Susharmā, the

Kaurava army had attacked Matsya from the opposite side as planned. In

the absence of the king, the news of the attack was delivered to Uttar,

Virāta’s son.

Uttar was a young prince who had never faced a battle before.

Nonetheless, in the charm of his youth, he believed he could easily take on

the Kaurava army. Sairāndhri recommended that he take Brihannalā along.

‘Even Arjuna would trust Brihannalā as his sārthi,’ she convinced him.

Uttar with Arjuna dressed as Brihannalā as his charioteer reached the

battlefield where the Kaurava army was pitched.

Seeing the huge Kaurava army adorned by indomitable warriors such as

Bhishma, Drona, Kripa, Duryodhana, Karna and Ashwatthāmā among

others, Uttar was scared out of his wits. He jumped off his chariot and

began to run away. Arjuna took charge. Revealing his real self to Uttar,

Arjuna asked him to become the charioteer while he fought the Kauravas.

By then, Arjuna was certain that their agyātvās year was over.22

The Kauravas were initially surprised to see a eunuch on Uttar’s chariot.

Soon enough, though, they guessed the man was none other than the tall

and handsome Arjuna. Their expectation of victory had begun to diminish.

Sensing strange omens around, Dronāchārya expressed his concern, ‘This

eunuch is indeed Arjuna, the student of Indra himself, who has even

humbled the mighty Shiva with his skill in warfare. I don’t see any warrior

here who can successfully face him.’ Duryodhana was rather pleased. He

believed he had achieved his goal of exposing the Pāndavas before the year

of their hiding was up. Now they would have no choice but spend another

thirteen years in the forest. However, he still needed to bring Arjuna out in

the open. Hence, he asks the Kaurava elders to fight as promised to

Susharmā, irrespective of who the eunuch was.

Karna, however, took Drona’s words personally. ‘You always praise

Arjuna, but truly he isn’t even a sixteenth as skilful as Duryodhana or

myself,’ he charged. Addressing Duryodhana, he said, ‘The āchārya has

always been biased towards the Pāndavas. That is why he talks about omens

now. By declaring the eunuch as Arjuna, he is trying to scare our soldiers.

Teachers like him are only good for teaching and telling stories. They are

prone to timidity in a real war. You better place him at the back of the army

and fight.’

Continuing to vent his bitterness, Karna added, ‘If the Kaurava elders are

scared and don’t wish to fight, so be it. Even if that person is Arjuna, I

alone will stop him from moving ahead with my excellent arrows. Arjuna

may be a great warrior, but I am no less. I will kill him today in this war and

fulfil the pledge I had made to Duryodhana. I will pounce upon him like a

vulture pounces on a snake. Using all the weapons I have learnt from

Parashurāma, I will destroy Arjuna with his chariot, horses and flag. Others

who do not wish to fight may just watch our combat.’23

Karna’s boastful outburst angered Kripāchārya. ‘Karna, when it comes to

war, you have always been cruel and reckless. You rarely think about

potential consequences. A war has to be fought carefully, considering the

propriety of time and place.

A reckless decision usually ends up in a defeat.’ He then recounted all of

Arjuna’s war-time escapades, where he had defeated huge enemy forces and

the mightiest of warriors single-handedly. Kripāchārya reminded Karna

how Arjuna had spent the time of vanvās furthering his knowledge of

weapons and had become stronger than ever before by the grace of Shiva

and Indra who had bestowed upon him the best of weapons. ‘What have

you achieved Karna, to match the feats of the other Pāndavas, let alone

Arjuna? Don’t you boast about fighting Arjuna alone! If we wish to

succeed, we must stand united and decide a strategy to face Arjuna,’

countered Kripāchārya.

Ashwatthāmā was even more furious. Karna had insulted his father

despite no provocation. ‘Until now, we haven’t taken the cattle away or

even crossed the boundaries of Matsya. What are you bragging about,

Karna?’ Ashwatthāmā admonished. ‘Wise men do not boast of their

achievements even after they have proven their merit. What kind of warrior

is content taking over someone’s else’s kingdom by cheating and not real

war?’ Addressing both Duryodhana and Karna, he said, ‘Tell me one war

where you have defeated any Pāndava? All you have done is snatched their

property by deceit. Do you not remember the forewarning given by Vidura?

When you had humiliated Draupadi and the Pāndavas deceitfully in the

game of dice, Vidura had explicitly said that Arjuna will never forgive you

for the slight. He will destroy you when the time comes. Do you think

defeating the Pāndavas in a war is as easy as cheating them in a rigged

game of dice? If you do believe you can defeat Arjuna by yourself, please

go ahead and do it. We came here to fight King Virāta, not Arjuna, so I am

not being party to this fight,’ declared Ashwatthāmā.

Bhishma, until then, was a mute spectator to this discussion, which had

gone awry. He stepped in to calm things down, bringing in a measured

perspective. ‘One should not disregard one’s teachers. Drona and Kripa are

right about taking a decision to fight only when the time and place are

appropriate. Though, I believe, Karna said whatever he did only to boost the

morale of the army. Ashwatthāmā, do forgive him. This is not the time for

us to fight amongst ourselves but together think about how to deal with our

opponents. I request Kripāchārya and Dronāchārya also to forgive whatever

has been said.’ Duryodhana agreed with Bhishma and apologised to

Dronāchārya on Karna’s behalf.

Bhishma clarified that the agyātvās of the Pāndavas had ended over five

months ago.24 Therefore, even if the eunuch was Arjuna, it wouldn’t

amount to exposing the Pāndavas. Nonetheless, having challenged Matsya,

they did not have the choice of backing off and would have to go through

with the initial battle plan. He advised Duryodhana to take the cattle beyond

the boundaries of Matsya while the rest of them fought Arjuna. Duryodhana

did as told and tried to escape.

Arjuna noticed Duryodhana attempting to escape with the cattle. He

instructed Uttar to head towards Duryodhana ignoring the other warriors.

He was not going to allow Duryodhana to take away the cattle wealth of

Matsya. Having successfully halted Duryodhana, Arjuna turned his arrows

towards the other Kauravas warriors. One by one, he vanquished Bhishma,

Drona, Karna, Kripa, Ashwatthāmā, Duhshāsana and others, not once but

multiple times over.

The fight went on for the entire day. Single-handedly, Arjuna decimated

the entire army of the Kauravas. He fought them one on one and he even

fought them together. But Arjuna was determined not to kill any of his

relatives. Thus, when warriors had retreated injured, he released a

Murcchitāstra, a weapon that diffused into the air and made the opponents

temporarily unconscious. Leaving them to regain their consciousness,

Arjuna retrieved the cattle and headed back to city, assuming his Brihannalā

avatār.

No bravado of Karna, neither pride of Duryodhana saved the Kauravas

from defeat at the hands of Arjuna in that battle of Virāta.25

The Attempt at Peace

The Pāndavas had successfully completed the twelve years of vanvās and

one year of agyātvās. Now it was for Duryodhana to honour his word and

give Indraprastha back to them. The Pāndavas did not want a war. Had war

been their intention, they could have challenged Duryodhana much before.

They were in no obligation to live through the thirteen years of hardship,

nor were they afraid of a war. But they could foresee the destruction a war

would unleash. Even Bheema, who otherwise provoked Yudhishthira to get

back his kingdom by resorting to physical strength as warriors should, was

willing to give negotiations a chance instead of going for an outright war.26

After consultations with well-wishers and friends, the Pāndavas sent a

messenger on their behalf to Hastināpur with the request to give them their

due. Most of the Kaurava ministers were in favour of patching up with the

Pāndavas and returning their kingdom. Bhishma made the same

recommendation to Dhritarāshtra. But he had barely finished speaking

when Karna jumped in angrily. He opposed the Pāndavas’ claim to the

kingdom outright, ‘Had Yudhishthira completed his vanvās as expected of

them having lost the game, and then had asked for their share, Duryodhana

would have given the earth. But here, the Pāndavas are trying to threaten

Duryodhana, taking refuge in the strength of the Pānchālas and the Matsyas.

Duryodhana will never give in to such threats. If the Pāndavas want their

inherited kingdom, they should spend another thirteen years in the forest

first.’

Towing Duryodhana’s line, Karna implied that the Pāndavas had been

exposed before the end of the thirteenth year and hence had lost again; this,

despite Bhishma having already explained how the Pāndavas had

technically completed their year in hiding months before the battle of

Virāta. Bhishma responded to Karna, calling out his farce and reminding

him of his humiliating defeat at the hands of Arjuna in that battle.27

The to and fro of messengers continued in vain. Duryodhana was beyond

any persuasion. Blinded by pride and greed, he heeded not a word of his

elders. Karna further stoked Duryodhana’s false sense of confidence by

bragging about his valour and his acquisition of the Brahmāstra from

Parashurāma. ‘Though I lied to get the Brahmāstra, Parashurāma did not

curse me, only warned that I will not remember its technique at the time of

my death. I have that weapon and my death is not near yet. Let Bhishma,

Drona and all other warriors stay here; I will go and kill Arjuna myself,’28

Karna declared again. Once again, Bhishma had to show him his place by

describing the feats of Krishna and Arjuna.

As a final effort at peace, Krishna himself went as a messenger to

Hastināpur. He warned Dhritarāshtra about the dire consequences of a war.

He conveyed to the assembly that the Pāndavas were ready to settle for just

five villages if it averted the war. But Duryodhana was adamant. ‘The

Pāndavas lost the game of dice and went to vanvās, as was agreed. What

have I done to deserve the blame for it? If you think threatening me with the

consequences of a war will make me relent, then that is not going to

happen. I have some of the best and invincible warriors such as Bhishma,

Drona and Karna on my side. Giving Indraprastha to Yudhishthira was a

mistake to begin with. But I was ignorant and young at the time. That is

why I let them have a part of the kingdom that belonged to me through my

father. Now I understand better. So as long as I am alive I will not give the

Pāndavas even a needle’s tip worth of land,’ he proclaimed.29

Krishna responded with facts, telling Duryodhana exactly why he

deserves the blame. ‘Your envy couldn’t tolerate the success and prosperity

of the Pāndavas. They had done you no wrong. The idea of the game of dice

was a trap you laid for the forthright Pāndavas. Is there anyone more

depraved than you who would have thought of dragging his sister-in-law

and humiliating her in an assembly full of men?’ Krishna reminded him of

his other deeds as well, including the plot of Vāranāvata.30 Rather than

imbibing the message of Krishna, Duryodhana, Karna and others stormed

out of the hall, enraged.

Krishna advised Dhritarāshtra to use power as the final resort and check

Duryodhana’s misadventures. ‘Imprison this son of yours and his friends.

Save your family from destruction.’31 That was not to be. Instead,

Duryodhana went a step ahead and conspired with his gang of Karna,

Duhshāsana and Shakuni to arrest Krishna while he was in Hastināpur.

‘Without Krishna, the Pāndavas will be extremely disheartened. Defeating

them would then be easy,’ was their thinking.

Sātyaki got to know about this devious plan and he cautioned Krishna

about what awaited him in the Hastināpur assembly. Krishna went to the

court nevertheless. As planned, while Krishna was putting forth a case for

peace, Duryodhana ordered his men to capture him. Krishna warded them

off and manifested his virāta rupa32. The resplendent vision dazzled one and

all. None except Bhishma, Drona and Sanjay could stand that blaze.

Duryodhana and Karna were shaken and could do nothing except see

Krishna walk away in anger.33

The Disclosure

The Pāndavas and their advisors could foresee the terrible destruction of

Bhāratavarsha that the war would bring in its wake. Duryodhana’s coterie,

on the other hand, did not wish to look beyond their ambition. Krishna

knew Duryodhana’s eagerness for war rested on the encouragement and

support of Karna. There was one thing Karna needed to know before the

war cry was formally sounded. Krishna hoped the new piece of information

might make Karna reconsider his position. He invited the latter for a

personal chat before heading back to Upaplavya.

‘Karna, you were born to Kunti before her marriage. Scriptures say such

a son belongs to the husband who the mother eventually marries. By that,

you are the eldest son of Kunti, the eldest Pāndava. Come along with me so

that the Pāndavas would know you are their eldest brother. Once they know,

they, along with their sons and relatives, will all fall at your feet. As the

first-born, you will be made the king of Indraprastha,’ said Krishna enticing

Karna.34

Karna was not shocked. He knew he was Kunti’s son given up at birth.

His biological father, Surya, had already told him the truth. Yet, he was not

prepared to leave Duryodhana. ‘I was raised with love by Adhiratha and

Rādhā. They consider me their son. I have grown up in that Suta family. I

am married to women from the Suta community and have children with

them. I am attached to them. At no price do I wish to give up those relations

to form new ones,’ said Karna. ‘Moreover, it is due to Duryodhana that I

have enjoyed the luxuries of a kingly life. He has challenged the Pāndavas

today because he has faith in my abilities. I cannot break his trust for any

relation or luxury,’ Karna reaffirmed, refusing Krishna’s request to join the

Pāndavas.35 Instead, he asked Krishna to not let the Pāndavas know about

him being their elder brother. Karna was aware that the Pāndavas wouldn’t

fight if they were to know the truth.

Karna confessed to Krishna that he had been having bad dreams lately.

He also mentioned having observed the omens visible in the sky and

surrounding nature. The placement of the nakshatras and their movements

all seemed to indicate Duryodhana’s defeat and Yudhishthira’s victory. But

Karna ascribed the war to the will of destiny that could no longer be

averted. He was firm about his loyalty to and support for Duryodhana.36

The Mother Meets Her Son

Krishna’s efforts at peace had failed. Vidura was dejected. There was no

stopping the battle now. Whichever side emerged victorious, destruction

was a given. Vidura lamented the inevitable fall of the Kuru lineage to

Kunti. Kunti wanted her sons to get their kingdom back honourably but she

was also aware that Vidura was right about the impending annihilation of

the Kurus. There was one more thorn in her heart. On the Kaurava side,

none hated the Pāndavas as much as Duryodhana and Karna. And no one

posed a credible threat to her sons as Karna did. Perhaps, it was time for her

to face her past.

One morning, Kunti went to see Karna by the bank of the river Gangā.

Karna had just finished his chant and his ritual. He turned around and saw

Kunti. Respectfully, he bowed and said, ‘Accept the obeisance of this son of

Rādhā, venerable lady. Tell me, what can I do for you?’ Kunti choked. ‘You

are not the son of Rādhā. You are the son of Kunti. You are my son.’ She

explained to Karna her utter helplessness that made her give up her just-

born baby.

Kunti urged Karna to reconsider his decision of fighting against his

brothers. ‘If you and Arjuna get together as brothers, imagine what a

formidable team you would make. Nothing in the world would be

unattainable to you both.’37 Karna was indignant. ‘You have been unfair to

me throughout. You gave me up when I should have been nurtured by you

as a Kshatriya. But I lost that opportunity and was brought up in the Suta

community. Never before have you bothered to express your motherly love

towards me. Now that the war is imminent, you ask me to join the Pāndavas

and desert the sons of Dhritarāshtra who gave me the respect and comforts

that I sought. I will surely fight with your sons in the interest of Kauravas—

that is for certain.’

But Karna did not send Kunti away empty-handed. He offered his word

that whatever be the outcome of the battle between him and Arjuna, she

will always be the mother of five sons. Karna promised that he will either

kill Arjuna or get killed by him but he would not harm any other Pāndava.38

Karna first gave away his kavacha and kundala to Indra and now made

this promise to Kunti, knowingly weakening himself and Duryodhana.

Ego Tussles and Imprudence

Karna was undoubtedly a warrior to reckon with. He had impressed the

indomitable Jarāsandha with his archery and wrestling in combat.39 Due to

Karna’s support, Duryodhana was able to win the princess of Kalinga as his

wife, defeating an assembly full of warriors.40 To help Duryodhana conduct

the Vaishnava Yajna, he defeated the kingdoms of Kāmbhojas, Videhas,

Ambāsthas, some Kirātas and other Himālayan kingdoms and got them to

swear their allegiance to Hastināpur.

His record against Arjuna and Bheema, however, was underwhelming. At

Draupadi’s swayamvara, then again in the battle of Virāta, Karna had taken

a beating at the hands of Arjuna. Likewise, in the battle against Gandharvas,

Karna ran away to save his life while the four Pāndavas defeated them and

freed Duryodhana and the other Kauravas. He had suffered defeat at the

hands of Bheema in Anga desh before Yudhishthira’s Rājasuya Yajna when

he refused to profess allegiance to Indraprastha.41

Before the war began, Duryodhana asked Bhishma to make an assessment

of the warriors on the two sides. In the classification that Bhishma made, he

put Karna in the lower order, calling him neither an atirathi42 or a rathi.

‘This beloved friend of yours, who has become your close adviser and

always instigates you to quarrel with the Pāndavas, is boastful, haughty and

rude. He was endowed with kavacha and kundala, which would have

protected him in a war. But he stupidly gave them away. Moreover, he

carries the curse of Parashurāma. Karna is significantly weakened by these

rash acts,’ stated Bhishma, clarifying that the assessment was not about

Karna’s skills as a warrior but for his attitude and disposition which

hindered the outcome of his enterprise despite his superior weaponry skills.

Drona had known Karna since his student days. He had also witnessed

Karna’s conduct in the Hastināpur court as well as in the battle of Virāta.

Agreeing with Bhishma’s assessment of Karna, Drona added, ‘He shows a

lot of pride before every war but when the time comes, he turns away. He is

passionate but reckless.’43

Karna went ballistic on hearing these words from Bhishma and Drona.

He accused Bhishma of favouring the Pāndavas and working against the

interest of the Kauravas. He alleged that Bhishma was trying to create

discontent in the Kaurava side by slighting a warrior like himself. As if

validating the comments made by Bhishma and Drona, Karna continued his

acerbic outpouring. ‘What does Bhishma know about the competence of

warriors? I can single-handedly stop the Pāndavas from moving ahead. My

arrows are so potent that merely on seeing them, the Pāndavas and

Pānchālas will run away in ten directions like oxen run on seeing a lion.

Once on the field, I will destroy the Pāndavas in no time. But being the

commander of the Kauravas, Bhishma will get credit for my valour. I will

not allow that. Hence, I will not fight till Bhishma is the commander of the

Kaurava army. As soon as he falls, I will join the battle,’ Karna declared.44

The day the war was to commence, Duryodhana asked his key warriors,

‘In how many days can you individually destroy the army of our

opponents?’ Bhishma said he would be able to crush the Pāndava army in a

month. Drona said he too could accomplish the feat in a month.

Kripāchārya estimated two months and Ashwatthāmā ten days. Karna

boasted he could destroy the Pāndava forces in just five days.45 The

grandstanding notwithstanding, Karna was not even on the battlefield the

day the war began. He stayed put in his camp for the first ten days of the

war because Bhishma was the commander.

All this while, Karna had opposed tooth and nail any attempt at peace

with the Pāndavas. He desperately wanted the war to happen. A full-fledged

war would be his only opportunity to prove his superiority over Arjuna and

repay the debt of Duryodhana’s friendship. Yet, his claims of doing only

that which would be in Duryodhana’s interest rang empty when the choice

was between his ego and his friend’s victory.

Bhishma fell on the tenth day of the war. Karna was set to enter the fray.

That night, he went to see Bhishma. The old Kuru lay on a bed of Arjuna’s

arrows with his eyes closed.46 Karna was overwhelmed seeing one of the

greatest warriors of all times in that state. Karna bowed and heralded his

arrival by saying, ‘Sir, I am Rādheya, the one you always despised.’ The old

man opened his eyes and looked at Karna with a lot of affection. ‘You are

not Rādheya, but Kaunteya,’ said Bhishma, adding, ‘I am aware of the story

of your birth. I never despised you. I used harsh words hoping to dissuade

you from stoking Duryodhana’s rage. You kept instigating Duryodhana

against the Pāndavas for no reason. You bore ill will for the Pāndavas out of

jealousy.’

Then, as one last attempt to stop the war, Bhishma, praising Karna’s

valour and generosity, asked him to make peace with the Pāndavas. They

were his brothers from the same mother after all. But Karna refused. ‘My

life is indebted to Duryodhana. There is no way to stop the war now. I am

aware that the Pāndavas and Krishna are invincible. But I wish to fight with

them and I am sure I will defeat them.’ Bhishma knew it was too late to

even wish for the enmity to end.

‘I tried really hard to establish peace but I failed. Now if fight you must,

fight leaving your ego at bay, fight as it would befit a Kshatriya and aim for

the heavens,’ so saying, Bhishma bid Karna a final farewell.

Dronāchārya succeeded Bhishma as the commander of the Kaurava army

on the eleventh day. The Kaurava army was ecstatic with the entry of

Karna. Their hopes of winning the war were rekindled. The battle got

deadlier. The ground rules laid out by Bhishma were repeatedly broken. The

armies continued to fight even after the sunset.

The killing of Abhimanyu, Arjuna’s sixteen-year-old son, on the

thirteenth day was the nadir of the Kauravas. Abhimanyu fought valiantly

but couldn’t survive the simultaneous attack of six mighty warriors. Karna

was among them, as was Dronāchārya. That such mighty warriors could not

contain or match the mettle of a boy as young as Abhimanyu was

a testament to the courage of the Pāndavas and their sons.

The killing of Jayadratha at the hands of Arjuna on the fourteenth day

was another humiliation for the Kauravas. In spite of the fence of the most

outstanding warriors protecting the king of Sindhu desh, Arjuna killed

Jayadratha and avenged Abhimanyu’s death. No one, including Drona,

Kripa, Karna, Ashwatthāmā or Duryodhana, could stop Arjuna from

fulfilling his vow of killing Jayadratha that day. Aided by Bheema and

Sātyaki, Arjuna broke the indestructible army formation made by Drona

and demolished any obstruction that came his way to dispatch Jayadratha

on his final journey of life.

Duryodhana was flustered. The realisation that there was no warrior in

Arjuna’s league—not Karna, not Ashwatthāmā, not even Drona or

Kripāchārya—dawned upon him. That even Karna stood completely

helpless before Arjuna upset him even more.47 He blamed Dronāchārya for

going easy on Arjuna. Drona asked him why the other indomitable warriors

couldn’t stop Arjuna if that were the case.

Karna surmised it was fate that sided with the Pāndavas every time.48 That

Arjuna was better in warfare and mental strength did not occur to him, or

maybe it did but he did not wish to acknowledge the thought.

Jayadratha’s death had lifted the spirits of the Pāndava side. They

attacked the Kaurava army with even more vigour. Duryodhana was

perturbed seeing his men fall like a pack of cards. Karna again went on a

boastful rant to cheer up his friend. ‘Be assured, I will soon kill Arjuna and

the Pānchālas. Just like Kārtiyeka killed Tārakāsura and made Indra

victorious, I will ensure your victory. Until I am alive, you don’t have to

worry at all.’

Kripāchārya, having heard this kind of bragging from Karna multiple

times before, smirked. ‘Karna, you say these big words in front of

Duryodhana, but how is it that we have never witnessed the fruits of your

action? Did you not run away in the battle with Gandharvas when the entire

army was still fighting? Did you and your brothers not face defeat at the

hands of Arjuna in the battle of Virāta? Arjuna had thrashed our entire army

all by himself then. How many times have you been defeated by the

Pāndavas till now? Do not roar like an empty cloud. Focus on the war.

Warriors prove their courage by way of their performance in the battlefield.

Arjuna has impressed Shiva himself through his performance; you only

speak of yours.’49

In his defence, Karna explained he was only making his resolve known.

‘I have resolved to kill the Pāndavas and am making my determination

known. Destiny helps those who make a firm resolve to begin with. There is

nothing wrong in self-praise. It only helps to motivate oneself. Why do my

words bother you?’50 Kripāchārya reminded him that it was important to

make a fair assessment of the opponents and not underestimate them. He

went on to list some more exploits of Arjuna and Krishna to show that they

were opponents to be reckoned with.

Kripa’s words angered Karna. He laughed aloud and retorted, ‘Sure, the

Pāndavas are indeed brave. But forget not, I have Indra’s shakti—the

Indrāstra. Once I use it on Arjuna and kill him, the rest of the Pāndavas

would be easily defeated.’ Unable to control his rage, Karna started abusing

Kripāchārya, calling him just a weak old Brāhmin, biased towards the

Pāndavas, and threatened to chop off his tongue if he said anything more to

displease him. ‘The Pāndavas have managed to kill great Kaurava warriors

due to sheer luck and no other reason. For Duryodhana’s sake, I will fight to

the best of my ability those you consider very powerful. Victory, however,

is dependant on destiny,’ he reiterated.51

Incensed at the insult heaped on his uncle, Ashwatthāmā charged at

Karna with a sword intending to sever his neck. ‘My uncle was only telling

you the truth about Arjuna. There was no need for you to belittle him like

that! Your empty boast of your courage is only out of spite for Arjuna.

Where was this valour when Arjuna killed Jayadratha right before your

eyes?’ Kripāchārya held Ashwatthāmā back. But Karna called

Ashwatthāmā a stupid and fallen Brāhmin, challenging him to a duel.

Duryodhana had to intervene to calm things down.52

Karna’s self-assurance of being capable of killing Arjuna was driven by

his possession of the Indrāstra. On the night of the fourteenth day of the

war, however, Krishna’s intelligent war strategy forced Karna to use the

weapon on Ghatotkacha. ‘Why hadn’t Karna used the weapon on Arjuna till

then? Should he not have done that in the beginning?’ asked Dhritarāshtra

to Sanjay. Sanjay had no answer. ‘Every night after the war, the Kaurava

warriors would get together and instigate Karna to use the weapon on

Arjuna or Krishna. That would pretty much end the war. But it never came

to pass when on the field. For some inexplicable reason, or probably it was

some fated intervention that deluded Karna’s mind from using the weapon,’

replied Sanjay.53

Every warrior had his better and worse days during the course of a war.

Bheema defeated Karna in multiple duels and was defeated by Karna once.

Arjuna too defeated Karna at least three54 times when they faced each other

before the final duel on the seventeenth day. Karna defeated Nakula,

Sahadeva and Yudhishthira in the seven days that he was on the battlefield

but did not kill them due to his commitment to Kunti. Likewise, Bheema

and Sātyaki had come close to killing Karna a handful of times. But they

did not because Arjuna had pledged that Karna would die by his hand.55

On the battlefield, there was a certain level of respect which the warriors

extended to each other in their speech even if the opponent lost a duel. Even

Duryodhana did not insult the opponents. Once when he came face to face

with Sātyaki, Duryodhana and Sātyaki exchanged some banter from their

student days. The otherwise quick-to-react Bheema, too, had maintained the

decorum of his speech. But not Karna. Bheema had forced Karna to retreat

several times. But the one time Karna managed to throw Bheema off his

chariot and make him weaponless, he went on to heap electives on Bheema,

calling him a glutton, cowardly and impotent.56 Bheema and Arjuna were

furious at this behaviour of his. Arjuna even called out Karna’s brashness

and vowed to kill his son Vrishasena to avenge the death of Abhimanyu.57

Karna was a fierce warrior, no doubt, but he had a major flaw—that of

imprudence in speech and incessant bragging. His lack of restraint with

words had enraged the Kaurava elders multiple times, both on the

battlefield and off it. On every such occasion, Duryodhana had to intervene

to calm the nerves down.

The Final Face-Off

After Dronāchārya was killed by Dhrishtadyumna on the fifteenth day,

Duryodhana anointed Karna the commander of the Kaurava forces. The

Pāndavas had an upper hand on the sixteenth day. Karna assured

Duryodhana he would destroy Arjuna the next day. He was going to use his

celestial bow, Vijay, gifted by Parashurāma himself.58 Karna believed he

was better than Arjuna at all aspects of warfare except one. He didn’t have a

sārthi as good as Krishna. But he knew the person who could be as good as

Krishna, Shalya.

Shalya was Nakula and Sahadeva’s maternal uncle. He was on his way to

join Yudhishthira in the war. En route, beautiful camps equipped with food

and entertainment were pitched especially for him. Shalya accepted the

hospitality assuming it was Yudhishthira’s. In reality, it was Duryodhana’s

ploy to get Shalya to fight on the Kaurava side. Shalya was indebted to him

for the hospitality he had enjoyed and could not deny Duryodhana’s

request. While Shalya fought on Duryodhana’s side and fought well, his

emotions were with the Pāndavas. Bhishma had warned Duryodhana even

before the war had begun that Shalya would not kill his nephews in

Kurukshetra.

When Duryodhana requested Shalya to be Karna’s sārthi, Shalya initially

refused. Duryodhana persuaded him by praising his unparalleled skills both

in warfare and chariot steering. Eventually, Shalya agreed.59 As he steered

Karna’s chariot towards the battlefield, Karna began boasting about how he

was going to cause the devastation of the Pāndavas and secure

Duryodhana’s victory with his sharp arrows. Shalya was a little taken

aback. ‘How do you disregard the Pāndavas like this? When you see them

in action, you will certainly not speak this way,’ reprimanded Shalya.

‘Instead of showing bravado, strategise and fight Arjuna within the army

formation,’ he added. But Karna continued his self-praise and accused

Shalya of discouraging him. Their conversation quickly deteriorated into

insults and name-calling. To infuriate Karna, Shalya kept praising Arjuna.

Karna reciprocated by slandering the people of Madra, the home state of

Shalya. Karna called the people of Madra desh untrustworthy, wicked,

deceitful, drunkard, fallen and much more. He even called their women

depraved. Once again Duryodhana had to step in to stop the bickering of the

two great warriors.60

That day, Karna fought with all his might. He massacred many warriors

of the Pāndavas army. He defeated Yudhishthira, Nakula and Sahadeva

individually but stopped short of killing them.61 Bheema had always been a

formidable match for Karna. That day as well, the two locked horns

multiple times before Bheema went on to kill Duhshāsana and fulfil his

oath.62

Later in the day, Karna finally came face to face with Arjuna. The two

brothers knew this was their one last encounter. Both had been baying for

each other’s blood. Both were prepared to kill or to die. They attacked each

other, exhibiting their best moves. It was a battle without a parallel in terms

of dexterity, agility and weapons used. Their sharp arrows had pierced into

each other’s bodies and were spilling their blood. But their spirit was

undaunted. At one point, when Karna seemed to dominate the duel, the

Kaurava army began rejoicing.

Krishna and Bheema began cheering and encouraging Arjuna, reminding

him of his past exploits. Energised, Arjuna was back in the game,

showcasing his breathtaking archery. Karna then shot a deadly weapon

called Sarpāstra. Shalya warned Karna that he had not positioned the

weapon well and was likely to miss the target. Karna took it as an offence to

his skill and shot from his chosen angle anyway. As Shalya had estimated,

the arrow missed Arjuna’s neck and zoomed past toppling off his crown.

Krishna’s fine manoeuvring of the chariot also played a role in saving

Arjuna from the deadly weapon.63

Arjuna hit back with all his prowess. Every part of Karna’s body was

pierced by his arrows. Just then, the wheel of Karna’s chariot sank into the

ground. Ignoring that, Karna tried to invoke the Brahmāstra, given by his

guru Parashurāma. But he just could not remember the mantra to summon

it. Karna realised then that the death knell had been sounded for him and

became agitated. ‘Though we strive to protect dharma, dharma doesn’t

always protect us,’ he moaned. His body was in excruciating pain inflicted

by Arjuna’s arrows. His grip on the bow slackened.

Karna hadn’t given up yet. He fought back with vengeance and cut the

string of Arjuna’s bow eleven times. However, even before Karna could fire

the next shot, Arjuna would string the bow back, every single time. The

swiftness of Arjuna’s action marvelled all those watching. Karna too was

displaying exemplary skill and valour. He destroyed all the powerful arrows

that Arjuna had shot at him. Pulling out the dreadful Raudrāstra64, Arjuna

took his ferocious attack several notches higher. On seeing the weapon,

Karna jumped off his chariot to pull out the wheel that had sunk in. ‘Hold

off your arrows Arjuna, until I pull out the wheel stuck in the ground. Don’t

be a coward and follow the rules of a righteous attack. Follow your

dharma,’ urged Karna.

Hearing the high talk of dharma from Karna, Krishna was livid. ‘It is

indeed fortunate that you are reminded of dharma now. People always

blame their destiny when faced with calamity. Never do they remember

their misdeeds. Did you not think of dharma when a menstruating Draupadi

was pulled by her hair in front of the Hastināpur assembly? Where was your

dharma when Yudhishthira was cheated in the game of dice and had his

kingdom usurped? Was it dharma when, even after thirteen years of vanvās,

you all refused to give him back his kingdom? You were aware of the

conspiracy of the lac palace where Duryodhana attempted to set the

Pāndavas on fire; where was your dharma then? Where was your dharma

when you mocked the helpless Draupadi being humiliated by Duhshāsana

in the assembly full of people? Do you remember how you were staring at

Draupadi in that hall and how you asked her to choose another husband,

stating the Pāndavas were now fallen? Did you not think about dharma

when conspiring with Shakuni? Did you all not compel Yudhishthira to play

the game of dice again? Where was this talk of dharma when you, along

with many other warriors, together killed a young boy like Abhimanyu? If

at those occasions you weren’t bothered about dharma, why are you drying

your tongue exhorting on dharma now?’

Karna could say nothing. He picked up his bow once again to fight

Arjuna. Turning to Arjuna, Krishna said, ‘Kill Karna with your powerful

celestial weapons.’ Krishna’s words had the expected effect on Arjuna. The

painful memories of the past floated before his eyes, burning every cell of

his body. Arjuna pulled out a powerful arrow, the Anjalikā, infused it with

powerful mantras and shot it at Karna with all his resolve. The arrow hit

where it was meant to and severed Karna’s neck.65

The Pāndava army was euphoric. There was no winning for the Kauravas

now.

The Duel of the Maces

After Karna’s death, Duryodhana was shattered. Kripāchārya once again

tried to convince Duryodhana to negotiate peace with the Pāndavas.

Duryodhana was aware that he was not going to win but how could he beg

for forgiveness from the Pāndavas? So many kings and warriors had laid

down their lives for Duryodhana. It would only be right to fight for the sake

of those dead friends and well-wishers, he deliberated. So the fight

continued.

Shalya was killed soon after, so was Shakuni. Duryodhana was left with

only Kripārcharya, Ashwatthāmā and Kritavarmā. On the morning of the

eighteenth day, Duryodhana did not appear on the field. He chose to rest in

a pool of water. But the Pāndavas found him and challenged him to fight.

Duryodhana was given a choice to pick his opponent for a duel.

Duryodhana’s pride was still unbowed. ‘I will fight each one of you one

after the other,’ he boasted. Yudhishthira agreed and added, ‘If you manage

to defeat even one of us, I will give up my claim to the kingdom in your

favour.’ Duryodhana came out of the pool holding his mace. ‘Come fight

with me one by one. Do not forget that it is not right for multiple warriors to

fight one opponent,’ he said.

‘How did this thought not occur to you when all of you got together to

kill Abhimanyu?’ mocked Yudhishthira. ‘Pick one of us to fight with you,’

he challenged.66

‘None of you can match me in a mace fight, so you decide who wants to

go first!’ roared Duryodhana. Bheema jumped in with his mace. This duel

was long overdue. Bheema was powerful but Duryodhana had thirteen

years of rigorous practice with him. Duryodhana was waiting for this day.

He had worked hard on his body and his mace when the Pāndavas were

spending their time in the forest. A terrible combat ensued between the two.

Bheema was giving his best, so was Duryodhana. Krishna realised that

Bheema wouldn’t win if the usual rules of the game were followed. He

reminded Arjuna of the Bheema’s oath during the disgraceful game of dice.

‘I will break this thigh of yours on which you have told Draupadi to sit,’

Bheema had thundered then. It was time to remind Bheema of his oath. At

Krishna’s prodding, Arjuna signalled to Bheema, pointing to his thigh. The

latter understood. At the opportune time, as Duryodhana tried to jump,

Bheema dealt a death blow on his thigh. Duryodhana collapsed on the

ground unable to move. He was fatally injured.67

Balarāma, Krishna’s elder brother, however, was furious at Bheema for

breaking the rule of mace fighting. ‘This is foul play! You cannot strike

your opponent below the waist!’ he screamed and dashed towards Bheema

with his plough. Krishna held him back. ‘The just and clear-hearted

Pāndavas are our friends. Are you not aware that they have been repeatedly

deceived by Duryodhana and his friends for no fault of theirs? Moreover,

Bheema was oath-bound. In the assembly of Hastināpur, he had pledged to

break the thigh of Duryodhana for his indecent gesturing at Draupadi. It

was Duryodhana who instigated Karna to attack Abhimanyu from behind

and cut his bow. After that, he, along with the other warriors, killed

Abhimanyu even though the young boy had fallen on the ground and was

weaponless. How was that fair? Bheema’s oath was known to all, including

Duryodhana, for the last thirteen years. Duryodhana should have

remembered that before jumping so high.’68

Seeing Duryodhana fall, the warriors in the Pāndava army started

showering heaps of praises on Bheema and sharp insults on Duryodhana.

Krishna didn’t approve of this. He stopped them saying, ‘Bheema has

already left him to die. Do not kill him again with your words. He was

already dead when he made vicious, scheming people his ministers and

followed their advice instead of that of men like Bhishma, Kripa, Drona,

Vidura and Sanjay. He is neither anyone’s friend nor foe. He is just a

terrible human being. Do not waste any more words on slighting him. Let’s

leave him alone.’

Duryodhana cringed at Krishna’s words. ‘O, you son of Kamsa’s slave!69

Are you not ashamed that I have been unethically defeated today? Do you

not hate yourself for killing so many warriors deceitfully in the war?

Bhishma was killed by positioning Shikhandi at the forefront. Dronāchārya

was killed by misleading him with the news about the death of

Ashwatthāmā, the elephant. Do you think I do not know this? Wasn’t it your

idea to push Ghatotkacha in the battle with Karna so that Karna had no

choice but to use the Indrāstra which he had saved to kill Arjuna? Even

Karna was killed through deceit. If you hadn’t resorted to these unfair

means, the Pāndavas would have never won. You are the greatest sinner

Krishna!’ cried Duryodhana.70

‘You were on the pathway of sin Duryodhana. All the warriors you talk

about have been killed because of your crimes. You wanted to usurp what

rightfully belonged to the Pāndavas. You attempted to kill them many times.

Even as young boys, you poisoned Bheema’s food. With your aides, you

hatched a plan to burn the brothers alive along with their mother in

Vāranāvata. You deserved to be killed the day you ordered Draupadi to be

dragged with her hair to that assembly of Hastināpur. You snatched

Yudhishthira’s kingdom through foul play. You killed Abhimanyu unfairly,

breaking all rules of war. Now you talk of the faults in our deeds? Do

remember, these have been brought upon you due to your misdeeds. Falling

prey to extreme greed and rage, you did what should never have been done.

Now you have to suffer the fruits of your actions,’ Krishna replied.71

Krishna’s words meant little to Duryodhana. Instead, he started boasting

about the life of prosperity he had lived. ‘I couldn’t have asked for a better

death. Such a death is suitable for a brave warrior like me,’ Duryodhana

blurted.72 He died that evening, bereft of all his near and dear ones.

Duryodhana’s frustration with the Pāndavas was understandable to an

extent. He was jealous of the progress and prosperity of his cousins. What

was Karna’s reason for such extreme bitterness? Was it his obsession to be

recognised as the greatest warrior in Bhāratavarsha? Or was it jealousy at

the love and respect Arjuna attracted wherever he went? Or was this his

way of proving his loyalty to Duryodhana at any given opportunity?

Karna did stand with Duryodhana in every act of his. He said exactly

what pleased Duryodhana; nay, he went a step ahead and insulted Bhishma,

Dronāchārya, Kripāchārya, Vikarna and all others when their words were

not to Duryodhana’s liking. Right or wrong, virtuous or vicious, the issue of

ethics mattered little to Karna. If it made Duryodhana happy, Karna would

say it and do it. He had the chance to patch up with the Pāndavas and avert

the war. Instead, he chose to fight on the side of Duryodhana and accepted

defeat and death.

Karna’s loyalty to Duryodhana was unfailing—or was it? His humiliation

of Draupadi that created a permanent rift between the cousins, his escape

from the battlefield of the Gandharvas when Duryodhana was still fighting

it out, his giving away of kavacha and kundala to Indra to ensure the

reputation of his generosity was not sullied, his promise to Kunti about not

killing any other Pāndava in the Kurukshetra war, his staying out of the

Kurukshetra war for the first ten days due to an ego tussle with Bhishma,

his constant bragging in front of the Kaurava elders at every given

opportunity only to be reprimanded by them and his incessant stoking of

Duryodhana’s rage to make Kurukshetra happen against the wishes of

everyone else—none of these actions were in Duryodhana’s interest.

What was this relationship between the two? Was it friendship? Would

Duryodhana have continued to patronise Karna had Karna taken a moral

stand against Duryodhana’s insistence on taking away the kingdom of the

Pāndavas at any cost? Could Duryodhana and Karna remain friends had

Karna advised against the war which Duryodhana imposed upon

Bhāratavarsha, just to satisfy his jealousy? But then, Karna wanted the war

as much as Duryodhana, maybe even more. He knew, as he had mentioned

to Krishna, about the likely defeat of the Kauravas. He wanted the war

nevertheless. The war, he had believed, would be his ladder to greatness—

one last opportunity to prove he was better than Arjuna.

Duryodhana and Karna both wanted the war and to that end, they were in

alignment. Both fought valiantly and perished. With them perished a

generation of warriors of Bhāratavarsha.

Both aggravated the inherent tamas73 in each other.

Ψ

Kurukshetra Encounters: Bheema and Arjuna versus

Duryodhana and Karna

The amount of destruction that Bheema unleashed in Kurukshetra was

second only to Bhishma, who killed at least 10,000 soldiers every day. All

the hundred Kaurava brothers were killed by Bheema. Even in duel clashes,

Bheema was a force to reckon with, not just in mace but also in archery.

Over the eighteen days of the war, Duryodhana and Bheema, as well as

Karna and Bheema, faced off many times. Arjuna was more occupied with

Bhishma, the Trigartas, Bhagadatta and such other allies of the Kauravas.

He did face-off with Karna and Duryodhana a handful of times though, as

seen in the table.

Table 11.1: Encounters at Kurukshetra

Win/Loss: When a warrior either kills or leaves an opponent without

weapons and chariot in a way that the opponent cannot hit back or causes

an opponent retreat from combat, it indicates a win for the former and loss

for the latter.

Inconclusive: If opponents are reinforced with support from other

warriors so that a win/loss situation doesn’t arise, and if the opponents

eventually move on to fight others, it is an inconclusive duel.

Karna initially fought mildly with Bheema but seeing the latter’s

powerful comebacks, Karna upped his attack. Of the ten times they

collided, nine were on the fourteenth day, when Arjuna was engaged in

‘Mission Jayadratha’. Both Bheema and Karna had the opportunity to kill

each other that day, but both remembered the vows. Karna has promised

Kunti to not kill any Pāndavas except Arjuna. Bheema remembered

Arjuna’s oath to kill Karna.

Apart from Arjuna and Bheema, Karna was defeated in the face-offs by

Sātyaki once,3 while two of their duels remained inconclusive4; and once by

Abhimanyu.5 Karna defeated the other Pāndavas—Nakula, Sahadeva and

Yudhishthira—the couple of times he faced off with them over his seven

days in Kurukshetra.

Arjuna was the only warrior in Kurukshetra who did not lose a single

face-off. On the fourteenth day, he walked away from Dronāchārya because

he did not wish to waste time fighting him. It was not a retreat or a defeat.

Bhishma was another warrior who was practically undefeated until Arjuna

felled him with the support of Shikhandi.

Ψ

A Warrior Mother

Kunti immediately recognised Karna when he entered the pavilion. Her

sons, along with Gāndhāri’s, were demonstrating the expertise that they had

developed under Dronāchārya’s tutelage that day. The golden kavacha and

kundala shone on him. Kunti knew them instantly. She had seen them when

she had set afloat the baby boy in a basket. Karna walked in, as proud and

confident as a lion. All eyes were on him. Quite unexpectedly, he

challenged Arjuna to a duel. The bitterness in his voice was evident. Her

heart skipped a beat. Her eldest son was challenging his youngest brother,

both unaware of their relationship.

Karna had come back into the radius of Kunti’s life. To her distress, he

already seemed to hate the Pāndavas and had joined hands with

Duryodhana. Shocked at the turn of events, Kunti fainted. Vidura asked the

handmaidens to sprinkle some sandalwood water on her. By then, the sun

had set and the duel was averted. The secret of Karna’s birth was still safe

with her and she chose to keep it that way.

Kunti was born as the eldest daughter of Yādava chieftain Shurasena.

She was named Prithā. Like Karna, Kunti also grew up away from her

parents. Though, unlike Karna, she was not unaware of who her real parents

were. She was given away by her parents in the care of her father’s friend,

Kuntibhoja, who had no kids of his own then. Karna, on the other hand, was

a baby when Adhiratha found him in a basket and he learnt only much later

about the truth of his biological parents.

Growing up in Kuntibhoja’s household, Prithā was a very disciplined,

soft-spoken and responsible girl. She was well mannered and well behaved

with one and all.1 Once, a rishi named Durvāsā visited Kuntibhoja and

expressed a desire to spend a few days in the king’s palace. Durvāsā was

known to be a very demanding and exacting rishi who had a reputation of

being offended easily. Kuntibhoja assigned Kunti to his service. Kunti

served Durvāsā with all her heart and patience. Once in a while, to test her,

Rishi Durvāsā would throw tantrums and make difficult requests. Kunti

kept her calm and fulfilled all the demands to the best of her abilities.

Impressed with her dedication, and as if inspired by destiny, Durvāsā

blessed her with a mantra, one that would allow her to call upon any deity

and beget a child from him. The boon was to play a big role in Kunti’s

future, about which she had little clue then.

‘Is it really possible to call any deity using the mantra?’ wondered Kunti.

She was just a young girl then. Curiosity got the better of her and she called

upon Surya deva. Much to her astonishment, he came intending to bless her

with a son. Scared to wits, Kunti asked for forgiveness and requested him to

go away. What would she tell her parents, who had put so much trust in

her? How could she have a child? She wasn’t even married! Surya deva,

however, was bound by the power of the mantra and couldn’t return without

fulfilling the deed for which he was called. Kunti relented and, as

anticipated, was soon holding a baby in her womb. Kunti made excuses to

stay within her room so that no one could see her carrying the baby. Only

one of her old handmaidens knew. She arranged for the delivery of the

baby. Kunti was torn. Soon, she had a beautiful son with a natural kavacha

and kundala that gave him a divine aura. But the reputation of her father,

who was also the king of Kunti desh, was paramount. She wished to do

nothing that could bring her parents shame.

Kunti wrapped the baby, put him in a basket and let it float away, praying

Surya deva would take care of his child. The basket was retrieved in the city

of Champa of Anga desh by Adhiratha and his wife Rādhā of the Suta

community. They adopted the baby as their own child, christening him

Vasushena. Kunti confirmed through her spies that the child was safe and

growing up in Adhiratha’s household.2

The knowledge of being a foster daughter and hence the need to be

beyond reproach might have weighed heavily on young Kunti’s mind. Only

once did she let this weight show. When lamenting to Krishna about her

fate and that of her children having to live in vanvās, she said, ‘I do not

blame Duryodhana for my sorrows. If someone can be blamed for this, then

it surely is my father, who gave me away when still a child to his friend, as

if I were a thing for charity. Like my father, my in-laws have also treated

me with disregard.’3

When Kunti was of marriageable age, her foster father arranged a grand

swayamvara for her. Princes from all over had come to participate in the

ceremony. Among the distinguished gathering, she chose the handsome and

gallant king of Hastināpur, Pāndu.4 Kunti became the queen of Hastināpur.

Pāndu took a second wife Mādri soon after and left on a conquest of

Bhāratavarsha.

Once when the three of them were vacationing in a forest, Pāndu

unknowingly killed Rishi Kindama and his wife while they were making

love. He had mistaken them for a pair of deer. The couple died but not

before cursing Pāndu: ‘You too will meet your death when, possessed by

lust, you will make love to your wife!’ moaned the rishi in pain. ‘It was a

mistake,’ urged Pāndu, horrified by what had happened. The rishi replied,

‘You have sinned not because you shot us instead of a real pair or deer. You

have sinned because you shot at a couple making love. Even if it were two

animals in the act of mating, you should have waited for them to finish5.

Your behaviour has been indiscreet.’

Dejected, Pāndu took a vow of celibacy and decided to spend the rest of

his life in the forest. Kunti and Mādri followed him in his penance and

relocated to the forest to lead an austere life. Pāndu desired to have children

who could carry forward his lineage but the rishi’s curse made it

impossible. He suggested to Kunti that she participate in niyoga and beget

children. Kunti remembered Durvāsā Muni’s boon and informed Pāndu of

the same. Pāndu was elated. He requested Kunti to call upon the lord of

dharma, Yama. From that union, Yudhishthira was born. Then, Pāndu

wanted a son unparalleled in strength, and he urged Kunti to call Vayu deva;

and Bheema was born. A year later, through Indra, Kunti gave birth to

Arjuna. Mādri beseeched Pāndu to request Kunti to share the mantra so that

she could become a mother too. Kunti agreed. Mādri called upon the twins,

Ashwini Kumars6 and got a pair of twins through them, Nakula and

Sahadeva.

The initial years of the Pāndavas were spent in Tapovan in the midst of

nature and devoid of palatial luxuries. One day, Pāndu and Mādri were

taking a walk in the forest. Suddenly, enchanted by the nature around and

enraptured with Mādri’s beauty, Pāndu was overcome with lust. Mādri was

shocked and resisted but Pāndu was deluded, and he forgot all about the

rishi’s curse. The moment he got close to Mādri with the intent of making

love, the curse had its effect. Pāndu died. Unable to carry the guilt of being

the reason for her husband’s death, Mādri jumped into her husband’s pyre,

leaving her young sons in the care of Kunti.

In the forest, Kunti had striven all those years to ensure Pāndu’s safety

and now here she was, left alone to take care of five young boys. As

advised by rishis and elders in the forest, Kunti came to Hastināpur, the city

of her husband and the rightful home of the Pāndavas. They were welcomed

in Hastināpur by all. None of the elders had foreseen the impact of their

arrival on Duryodhana. The eldest Kaurava was not happy sharing the

limelight with the Pāndavas. His jealousy made him do things to harm

them. Especially after the attempt to poison Bheema, Kunti was worried but

chose to stay quiet on Vidura’s advice.

Soon after, the boys were sent to get trained under Kripāchārya and then

Dronāchārya. Life had not been easy for Kunti all these years, but she was

happy to see her sons grow up into smart and brave young men. The day

she saw Karna in Hastināpur was also the day she was seeing her other sons

after many years.

The citizens of Hastināpur loved Yudhishthira. Bhishma, Vidura and other

elders too considered him worthy of the throne. Dhritarāshtra was left with

little choice but to make Yudhishthira the crown prince, which he did

grudgingly. Yudhishthira’s popularity was making Duryodhana very

uncomfortable. He convinced Dhritarāshtra to send the Pāndavas and Kunti

to Vāranāvata, where he had already made arrangements to kill the brothers

in a fire. Vidura’s foresight saved them. But Vidura also requested them to

stay hidden for a few days as their safety was not yet guaranteed. And thus

after a few years in the palace, the Pāndavas and Kunti were back in the

forest, this time hiding their identity.

One day, the Pāndavas and Kunti came to Ekachakra Nagar and found

shelter in a Brahmin’s home. A demon named Bakāsura had been a source

of terrible worry for the villagers. When Kunti heard that one person from

her host’s family was going to be offered as food to the demon, she stepped

in. With warriors like her sons around, how could she let such a calamity

befall the host? Kunti comforted her hosts and asked Bheema to go as

Bakāsura’s food. Yudhishthira, however, wasn’t happy. How could Kunti,

as a mother, knowingly offer her son at the altar of a demon to save

someone else’s son? Bheema was their strongest support in those days and

the only one who gave sleepless nights to Duryodhana.

Kunti was firm. Even in her pain, Kunti hadn’t forgotten that she was a

daughter, wife and mother of warriors. As a Kshatriya woman, she had to

safeguard her hosts at any cost and she did. ‘We have stayed happily in this

house of our host for so many days. Their shelter has allowed us to live

safely and comfortably while concealing our identities. I see this as the only

appropriate way to express our gratitude to them. If someone does us a

favour, we must return that with more than what we have received. That is

respectable human behaviour. As Kshatriyas, it behooves us to support all

those in need,’ she explained.7 Bheema went and challenged Bakāsura. As

Kunti had expected, Bheema was more than a match for him. He killed the

demon and freed the village from his menace.

Subsequently, the Pāndavas left Ekachakra, married Draupadi and came

out of hiding. They were given a part of the Hastināpur kingdom to set up

their reign. Through sheer hard work, the Pāndavas established the city of

Indraprastha and conducted the glorious Rājasuya Yajna. It seemed like the

hardships were a thing of the past.

However, the luxury of Indraprastha did not last long. Duryodhana, with

Shakuni, Karna and Duhshāsana, plotted to deceitfully cheat the Pāndavas

of their kingdom and riches. The game of dice followed and then it was

thirteen years of forest life once again. This time, Kunti couldn’t go.

Yudhishthira and the brothers did not want their mother to suffer another

decade of hardship; she had aged by this time. But to register her protest at

the ill treatment of her sons and daughter-in-law, she chose to not live in the

Hastināpur palace. Instead, she spent those thirteen years staying in

Vidura’s home.

When Vaishampāyana narrated the game of dice incident, Janamejaya

was bewildered, ‘The decision of agreeing to play dice was Yudhishthira’s.

The other brothers went through the ordeal for no fault of theirs. Why did

they continue to stand by Yudhishthira?’8 Draupadi had been one of the

factors that united the brothers. But the foundation of the bond was laid by

Kunti’s upbringing. Kunti loved Mādri’s sons as her own and for them, she

was the only mother. Among the five, she was most concerned about

Sahadeva. She had even told Draupadi to specially take care of him when

the Pāndavas were leaving Hastināpur to spend thirteen years in vanvās.9

Thirteen years passed but peace was still elusive. Duryodhana, prodded by

Karna, wanted war with the Pāndavas. Krishna had come to Hastināpur to

explore the possibility of a peaceful settlement but his efforts had also

failed. War was imminent. Before heading back to the Pāndava camp,

Krishna came to meet Kunti and see if she had any message for her sons.

Indeed, Kunti had a very strong message to send. Her sons had never

strayed from the path of dharma. They had even taken the deceit by the

cousins in their stride and had served the time in the forest. The schemings

of Duryodhana notwithstanding, Kunti had never encouraged the Pāndavas

to seek revenge. But this refusal to return their own kingdom to them was

not something she could tolerate anymore.

Kunti began her message addressing Yudhishthira. She reminded him of

his duties as a warrior and a king. ‘You have been striving for peace thus

far. But that is only one aspect of dharma. It is akin to a person chanting the

Vedas without really understanding the meaning of the mantras. In this

effort, your responsibilities as a king towards your citizens have suffered.10

Look at how your father and grandfather established their Rāja Dharma.11

One who only shows mercy all the time cannot be a just administrator,’12

she exhorted. ‘Seeking alms for a living or engaging in farming is not

appropriate for you. You are a warrior and your duty as an administrator is

protecting your people from adversities. But your kingdom has been

wrested from you by your enemies. Therefore, it is only befitting of you to

take it back either by diplomacy or by strength and restore it to its past

glory. Live by your Rāja Dharma and fight. Don’t sully the name of your

ancestors and brothers by your cowardice,’13 urged Kunti.

Kunti then narrated to Krishna the story of Vidulā and her son Sanjay.

She asked Krishna to convey the same to Yudhishthira. Once upon a time,

there lived a courageous, righteous, foresighted and noble Kshatriya woman

by the name Vidulā. Well versed in various scriptures, she was revered by

kings of the day. One day, Vidulā found her son lying down in his room in

an extremely pitiable state. He was defeated by the king of Sindhu desh in

the war and had given up. Seeing him in that miserable state, Vidulā was

livid. ‘You were conceived in my womb but to me, you bring no joy.

Instead, you are the one who pleases his rivals. I doubt whether you are

indeed born of me and your father. From where has a coward like yourself

appeared in our family? You have no rage. You are not worthy of being

counted amongst warriors. You are a man only in name,’ she screamed.

‘Are you going to live like this miserably all your life? Get up son, shun

your fear and get ready to fight and claim your right. Do not disregard your

own self giving in to meekness. Cleanse your mind of petty emotions and

resolve to strive and be brave. Do not sleep like this, defeated by your

enemies doing nothing. Devoid of honourable living, you are making your

enemies rejoice and pushing your loved ones in sorrow,’ Vidulā chided.14

Continuing her reprimand, she said, ‘Even if there is a chance you may

lose your life, you must not give up the fight. Either holler aloud like an

eagle unafraid to announce its presence or quietly slink like a rat to look for

the chinks in your opponents’ armour. But do not lie down like a dead man

struck by lightning. Stand up right now and reclaim your honour with

valour. Better to live short but shine like a brilliant flame than cling to your

life burning like a stick, flameless and smoke-filled. A short but heroic life

is more desirable.’15

‘It is possible that one does not achieve the result he hoped for. Wise men

do not grieve over failures. They continue to strive to the best of their

abilities as long as they live. Dear Son, live keeping your dharma in mind.

Do what you must, even if that means death in the battlefield. Death is

certain for all beings anyway. You have lost your wealth and reputation.

You have given up on your scripture-ordained actions. What is the point of

such a wretched life? Without any notable human pursuit and strength of

character, a person leaves no legacy. Such a man is a worthless addition to

the population on earth. A person who does not make a name for himself

either by way of generosity, penance, truthfulness, knowledge or wealth

creation is as good as human excreta, nothing more. Let no lady ever give

birth to a son bereft of passion, zeal, strength and valour. Therefore, my

boy, invoke your self-respect and your inherent strength. Decide your end

goal and endeavour to uplift this fallen lineage of ours,’ instigated Vidulā.16

The son, still pitiable, retorted, ‘If I am not alive, what happiness will you

get even if the entire earth were yours? What would the ornaments and

wealth do for you, if I am not here? With my death, what will you achieve

with all the luxuries and comforts?’17

Vidulā was not the one to give in to such emotional reactions. ‘A

Kshatriya who is so attached to his life that he refrains from performing to

his true potential for his people is akin to a thief. It is unfortunate that like a

person on a deathbed who does not respond to any medication, no sensible

words seem to appeal to your heart,’18 she replied firmly.

Hoping to shake her son’s ennui, Vidulā continued, ‘If only you weren’t

so attached to your life, you would have defeated the enemy. A respectable

warrior has only two options, die fighting and achieve heaven or enjoy the

luxuries of earth by winning over his opponents. Let me not see my brave

son so distraught and meek. You are endowed with good looks, youth,

knowledge and nobility. If a valiant man like yourself gets scared when an

opportunity arises, that is as good as being dead.’19

‘Your father was a giver. He never said no to anyone who came seeking.

It will be unbearable for me if now we have to seek obligations from others

and not be the ones giving shelter. May such people living in poverty and

pity, only concerned about “what will I eat for lunch today” be born to our

opponents. Do not follow the lead of those who are dependent on others for

their living. Be like that fruit-giving tree which nourishes people who seek

shelter beneath it. Only those who live a worthy life built on the basis of

their own endeavour and fortitude achieve fame in this world and the

next.’20

Then, giving some practical advice on the path ahead, Vidulā said, ‘The

citizens of Sindhu desh are not happy with their king at all but because of

your weakness they have been left in a state of bewilderment, unsure of

their next steps. They are waiting for some calamity to strike the king to get

rid of him. If you show intent and prowess, the citizens and other kings will

rally behind you. Make the right alliances and wait in hiding till the time is

right to strike. No king is immortal. The right time will present itself if you

keep a lookout and stay prepared. Conquer the opponents and become

worthy of your name. Sanjay means “the one who is triumphant”21. When

you were a child, a Brāhmin had told me that you will face a great

challenge but come out victorious. Hence, I am certain you will indeed

succeed. But you must fight without worrying about whether you will gain

or lose. Fight because it is your duty,’ she encouraged.

Sanjay was shaken at his mother’s words. ‘Is your heart made of iron?

How are you so compassionless? You are pushing me into this war as if I

am someone else’s son and you someone else’s mother. It is baffling that

you talk to me so harshly,’ he uttered. Vidulā was unmoved. She explained,

‘I am inciting you to fight because it is your duty. A great opportunity has

come your way to exhibit your heroism. If you let this pass and do not

behave as is expected of you, great ignominy will come to you. Given the

situation, if I say nothing to you, my affection for you will be as worthless

as a donkey’s love. Only when you behave like a responsible man will you

become dear to me.’22

Sanjay was now getting riled up. ‘It is not right for you to express such

thoughts towards me. I am your son, Mother! You, especially, must treat me

with affection,’ he whined. Vidulā smirked, ‘I am happy you have started to

at least think in terms of right and wrong behaviour. Just like you are urging

me to behave like a mother should, I am also urging you to behave as a

warrior should. When you return victorious, having defeated all the

warriors of Sindhu desh, I will welcome you with open arms.’23

Sanjay, though, was unconvinced. ‘I have no wealth nor an army to help

me fight the war. How am I going to win in these circumstances? That is

why I have given up the desire to reclaim my kingdom. Do you see any

means by which I could win? Suggest a solution and I will ensure it gets

done.’

Vidulā emphasised on having the right attitude to action. She said,

‘Without initiating an action, our desire will certainly not materialise. It is

likely that the outcome may not always be as we desire. But that can be

known only after the action is done. That is why, results notwithstanding,

wise men continue to engage in their work. Success and failures are anyway

ephemeral. Hence, believing firmly that success will come, one must

engage in work. You too must now get ready to act.

‘First of all, find the right allies. Reach out to people who are either upset

with the king of Sindhu desh, those who were slighted by the king before

and are seeking revenge, those who have been defeated by the king in the

past and those who can be bought by money. Involve them in your mission.

Give them due respect and pay them upfront. That way, they will acquiesce

and make you their leader. Show your opponent that you are ready to fight

without any attachment to your life. If the opponent is much stronger,

unleash your spy network and create factions in his army. Come what may,

do not be afraid. If fear does grip you, do not ever show it. Nothing kills an

army’s morale like a frightened commander.’

Vidulā told Sanjay she only wished to ensure he fought with passion and

resolve. She assured him that she had savings that could be used for war

preparations. Sanjay was enthused. ‘With a mother like you, I cannot be a

weakling. Hearing your words makes me happy. I am ready to strive to get

my right,’ he said confidently.

This story of Vidulā was specifically for Yudhishthira. Kunti then

addressed a message to Arjuna and Bheema. ‘Tell them, Krishna, the

occasion for which a Kshatriya woman gives birth to a child has now

arrived. Come what may, great men do not lose their passion and hope.’24

To Nakula and Sahadeva she exhorted, ‘Achieve prosperity in the way that

befits warriors—through your might and dharma.’ Finally, Kunti reminded

the Pāndavas of Draupadi’s humiliation in Hastināpur. ‘Draupadi was

insulted in front of your eyes. What kind of warriors can forget the words

that were hurled at her in that assembly?25 I am not so unhappy about the

loss of the kingdom nor do I grieve the vanvās as much. But what was done

and said to Draupadi by Duryodhana, that has inflicted immense sorrow on

me. Tell Arjuna that he must do what Draupadi desires,’26 said Kunti as she

bid farewell to Krishna.

When Kunti had seen Karna in the pavilion challenging Arjuna the day the

princes had returned from their gurukul, she was shocked but remained a

silent onlooker. Now that Duryodhana had chosen not to budge and a war

had become a real possibility, Kunti thought it was time to disclose the truth

to Karna, hoping it could still avert the war. She approached Karna and

urged him to consider getting together with the Pāndavas as their eldest

brother. This was her first and the only real encounter with Karna. But it

came too late. Karna had chosen his path and his side. He promised to not

kill any other Pāndava except Arjuna in the war, and, like he told Krishna,

he asked Kunti to not let the Pāndavas know about this secret, lest they

decide to not fight.

Karna was killed by Arjuna on the seventeenth day. The Pāndavas were

still unaware of Karna’s truth. The war ended with the killing of

Duryodhana and the massacre of Draupadi’s brothers and sons.

Dhritarāshtra with Gāndhāri, Kunti and other women of the royal household

came to pay their homage to the dead warriors. The survivors conducted

shrāddha and jala dāna rituals for the dead, seeking favourable gati for their

departed souls. Only then did Kunti speak up, unable to contain her

maternal instinct any longer. ‘For that warrior who was amongst the

greatest, the one who exuded brilliance like the Surya deva himself, the one

who led the army of Duryodhana valiantly, for that Karna, who was your

eldest brother, you should offer jala dāna,’ she said. The Pāndavas were

aghast. ‘How can that be? How could you possibly hide such a thing from

us? Was Karna really our brother? Have we killed our own brother, being

unaware of this truth?’ A barrage of questions followed her disclosure.

‘Even the killing of my sons hasn’t caused me so much pain as this secret

you hid from us,’ bemoaned Yudhishthira. ‘Had I known about this, I would

have never undertaken this war.

Only because I was unaware, I committed the sin of getting my brother

killed. I proclaim that no woman will be able to keep a secret from today,’27

he condemned.

Kunti was mourning her son’s death too, but she was a warrior mother,

after all. Softly but firmly, she tried to console Yudhishthira. ‘Do not grieve

like this. Karna knew he was your eldest brother. Both I and his father,

Surya deva, had told him the truth. We tried to convince him to let go of the

acrimony and make up with you. But our efforts were in vain. Karna

continued with his bitter ways and sought revenge with you all as if driven

by fate. I had to give up on him.’28

Yudhishthira took over the reign of Hastināpur. Slowly, the wounds of the

battle had begun to heal. Yudhishthira and his brothers had successfully

conducted the celebrated Ashwamedha Yajna and had become the sovereign

rulers of Bhāratavarsha. Fifteen years had passed since the war. Though

Bheema wouldn’t let go of an opportunity to make a snide remark,

Yudhishthira, Draupadi, Arjuna, Nakula, Sahadeva and all their other wives

took a lot of care of Dhritarāshtra and Gāndhāri through these years. The

guilt of being a force behind Duryodhana and causing the destruction of his

children, however, never left Dhritarāshtra. One day, he decided that

Gāndhāri and he would spend whatever was remaining of their lives in the

forest doing penance. Yudhishthira grudgingly let them go.

But when the old couple was leaving, Kunti held Gāndhāri’s hand and

prepared to leave as well. Turning to Yudhishthira, she said, ‘Dear Son,

never be harsh on Sahadeva. He has always been fully devoted to you.

Always strive to keep my daughter-in-law Draupadi and your other brothers

happy. And always let Karna be in your thoughts. Whatever charity you do,

do it in his name as well. He died because of my indiscretion. I should have

informed you all of his existence.

I didn’t and became a reason for his death. My heart must surely be made of

iron that it hasn’t broken into a hundred pieces, not seeing Karna here

today,’ she choked.29 Kunti had always put up a brave face, but in her heart,

she had never given up on her first-born, nor had the guilt of not disclosing

his identity to the other Pāndavas left her.

The Pāndavas were shocked. Their mother had lived through hardships

and sorrow all her life. Only after the war was there some semblance of

peace and comfort in her life. And she wished to give that up in favour of

further hardship! The Pāndavas and Draupadi pleaded to Kunti to not go.

Bheema couldn’t control his emotions. ‘Why did you instigate us to fight

this war if you wished to throw it all and go away like this? Why did you

get us boys to Hastināpur at all if you preferred staying in the forest? Please

don’t go, Mother!’ implored Bheema earnestly.30

Kunti was overwhelmed. Tears filled up in her eyes and rolled down her

cheeks. But her mind was made up. She had decided to accompany

Dhritarāshtra and Gāndhāri to the forest and continue serving them as a

daughter-in-law31 should. Kunti looked affectionately at her sons and said,

‘Yes indeed. I motivated you to fight the war and take back your kingdom. I

wanted you to be independent and self-sufficient and not at anyone’s mercy.

Whatever happened on the day of the game of dice, the utter humiliation of

the daughter-in-law of the Kurus, was not aligned to dharma. It was an

omen that augured the end of the Kuru clan. Hence, to see the continuation

of Pāndu’s lineage and the restoration of your honour, I provoked you to

fight. It was not for my comfort and luxuries. I do not seek these palatial

comforts. I want to devote my remaining years to penance and service of

my elders. ’Kunti’s gave one last message to Yudhishthira before she

walked away.

'   : :    ’

(May your intellect be fixed in Dharma and may your mind be great

[generous]).32

Kunti, along with Sanjay, became the crutch and eyes of Gāndhāri and

Dhritarāshtra in the forest. Some years later, the Pāndavas got the news of

the death of Dhritarāshtra, Gāndhāri and Kunti. The three had willingly

given themselves up in a forest fire.33

Till the very end, Kunti served the blind couple with complete devotion.

Her entire life was an epitome of service and endurance.

Ψ

A Friendship That Groomed

The wedding of Arjuna’s son Abhimanyu with Uttarā was quite a

significant event for the Pāndavas. It marked the successful completion of

their thirteen years of vanvās and got them a powerful ally in King Virāta of

Matsya desh. Uttarā was the daughter of Virāta. The wedding brought all

the Pānchālas and Yādavas to Upaplavya, a city in Matsya desh.

After the wedding festivities concluded, the allies of the Pāndavas

gathered to discuss the way ahead. Hastināpur had not initiated any

dialogues even though Dhritarāshtra was aware that the thirteen years of

exile were over. Yudhishthira desired a peaceful resolution but not at the

cost of injustice, to which the allies agreed. Krishna asked the guests to

think of a way that would be favourable for both Yudhishthira and

Duryodhana.1

An emissary was sent to Hastināpur to request Dhritarāshtra and

Duryodhana to return Indraprastha to the Pāndavas. In response,

Dhritarāshtra sent Sanjay to Upaplavya. He spoke nothing about returning

Indraprastha or inviting them to Hastināpur. Instead, his message to them

was to maintain the status quo and not gear up to fight. Killing their own

brethren in the war was not the righteous thing to do, Dhritarāshtra

preached through his message.2

Sanjay returned to Hastināpur with the message of the Pāndavas. The trip

had left him sombre. What he had seen in Upaplavya had fully convinced

him that victory would kiss the feet of the Pāndavas. In the Hastināpur

assembly, Sanjay recounted all that he saw, heard and discussed in

Upaplavya. The Pāndavas and their allies had minced no words. Krishna

had said, ‘The Pāndavas are ready for war and peace.’ Arjuna had reiterated

Krishna words.

The Pāndavas were more than prepared for war if one was forced on

them. However, in the interest of all, they sought a peaceful solution. They

wanted their kingdom back and were even willing to forgive the past

misdeeds of Duryodhana. Arjuna, while conveying his message, had given

a brief illustration of the feats and capabilities of all the major warriors on

their side.

The plain-spoken language of the messages from Upaplavya had

sufficiently demoralised Dhritarāshtra. But when Sanjay narrated the scene

inside Arjuna’s palace, there was not an iota of doubt left in the blind king’s

mind about what awaited the Kauravas in the battlefield. Sanjay went on, as

if reliving those moments in Arjuna and Krishna’s company.

‘I was led to Arjuna’s private quarters, a room not even accessible to

Nakula and Abhimanyu. Arjuna, Krishna, Draupadi and Satyabhāmā were

already there. Arjuna and Krishna were dressed in rich garments and

adorned beautiful ornaments. Their bodies were smeared with fragrant

sandalwood. The two friends were comfortable and joyous in each other’s

company, drinking sweet wine. They were seated on grand, gem-studded

seats of gold. Krishna and Arjuna were completely relaxed. Krishna’s feet

were in Arjuna’s lap and Arjuna’s feet were in Draupadi and Satyabhāmā’s

laps. Arjuna offered me a golden footstool to sit on but I chose to sit on the

floor instead. From my position, I could see Arjuna’s feet. His feet have

marked rising lines, indicating very auspicious omens,’ Sanjay had

observed.3

‘The splendid aura of both these youthful, dusky, broad-shouldered and

muscular men, seated together, frightened me. By then, I was certain that

Duryodhana’s brain has been deluded by the braggings of Karna and the

assumed support of Bhishma and Drona. He is not able to see the prowess

of these two men. Seeing them together is like witnessing Indra and Vishnu

descend on earth. There remains no doubt in my mind that if these two are

so eager to serve Yudhishthira, Yudhishthira’s resolve will be fulfilled.’

The Bonding

Krishna and Arjuna were first cousins. They were born about six months

apart. Krishna was born in a prison in Mathura and shipped out stealthily by

his father to Gokul to protect the baby’s life. Arjuna was born in the lap of

the Himālayas. When Arjuna and the Pāndavas were being nurtured with

love and care by their parents, though in a forest, Krishna had killed Kamsa

and liberated his parents and grandfather from prison. When the Pāndavas

were getting trained by Dronāchārya, Krishna and the Yādavas were busy

warding off Jarāsandha’s attacks. Subsequently, the Yādavas, under the

leadership of young Krishna, shifted their base to Dwārkā. The first time

they met as adults was at the swayamvara of Draupadi. When Arjuna,

disguised as a young Brāhmin, walked towards the centre of the pavilion,

Krishna had instantly recognised him. ‘The Pāndavas are alive,’ he said,

smiling happily at his elder brother Balarāma.

Since meeting the Pāndavas in the potter’s hut that day after Draupadi’s

swayamvara, Krishna became their friend, mentor and ally. With Arjuna, in

particular, he shared a special connection. He was the one who suggested to

Arjuna that he elope with his sister Subhadrā. The marriage not only tied

Arjuna and Krishna in a much stronger bond but also brought the Yādavas

and the Pāndavas closer as formal allies. The marriage fructified in the form

of Abhimanyu, the child warrior who brought formidable Kaurava warriors

to their knees in the Kurukshetra war. Arjuna and Krishna together satisfied

Agni deva by letting him feast on Khāndavavana by keeping Indra at bay.

From Agni, Arjuna received his Gāndiva, the inexhaustible quiver of

arrows and his special chariot. To Krishna, Agni gave the Sudarshan

Chakra.4

At the time of the Rājasuya Yajna that Yudhishthira conducted after he

established himself at Indraprastha, Krishna played a key role by helping

the Pāndavas strategise and defeat Jarāsandha, the powerful king of

Magadha. This helped clear the way for Yudhishthira’s yajna. The

importance of Krishna in the lives of the Pāndavas was underscored by

Bhishma endorsing Krishna’s name for being the guest of honour at the

Rājasuya ceremony. The Pāndavas seconded the proposal and accorded

Krishna the ritual reverence by washing his feet.

Krishna returned from the Rājasuya and got busy with a war in Dwārkā.

Back in Hastināpur, the game of dice was played and the Pāndavas, with

Draupadi, were banished to thirteen years of vanvās. After Dwārkā was

secured, Krishna came to visit the Pāndavas in the forest. ‘If I were around,

I would have never allowed such a game of dice,’ he regretted. Before

heading back to Dwārkā, Krishna reassured his support to the Pāndavas if

Duryodhana refused to hand back their kingdom at the end of the vanvās.

The Defence of Dwārkā

Shishupāla’s transgressions at Yudhishthira’s Rājasuya Yajna had

caused Krishna to kill him. Enraged, Shālva, a close friend of

Shishupāla attacked Dwārkā to avenge his friend’s death. When the

game of dice was played, Krishna was busy warding off Shālva’s

attack. Krishna got to know of the deception and exile of the Pāndavas

only after the war with Shālva ended. He came to see the Pāndavas in

Dwaitavana soon after.

Yudhishthira expressed curiosity about the war and the defence

preparations of Dwārkā. Krishna explained the measures taken to keep

his city secure.

The city of Dwārkā was adorned with flags, tall archways, towers

and palaces. Situated by the sea, the topography itself secured Dwārkā.

Nevertheless, the

Yādavas made adequate preparations to buttress

the city. The fortifications5 put in place by them are as follows:

1. At every nook and corner of the city were stationed groups of

soldiers—on foot, horse, elephant and chariot—well equipped

with all kinds of arms and ammunition, boulders and other

equipment necessary for the defence of the city. All the warriors

were assigned various positions across the city to keep vigil.

2. Tunnels were dug at appropriate locations in the city for shelter as

well as movement.

3. Iron nails and rods were installed along the road to impede the

march of the enemy army if one did enter.

4. Mile-wide trenches surrounding the main fort were made dry.

Sharp rods and spears were installed at the bottom of the trenches.

5. All routes towards the city, including bridges from the mainland,

were broken. Boat services were stopped.

6. Large drums of foodgrains and drinking water were stored in the

towers to secure food supply for the citizens and soldiers.

7. A city-wide ban on intoxicants and alcohol was implemented.

8. All actors, dancers and performers were asked to leave the city

immediately.6

9. During the time of the war, no one was allowed to enter or leave

the city without proper identification and the royal seal.

10. Strict guidelines were followed to induct soldiers in the Yādava

army. Only those with proven merit and capability were selected.

No special favours were granted to anyone.

11. All the soldiers were paid their salaries and bonuses and were

given additional benefits well in advance to keep them loyal and

in good spirits.

Shālva was a powerful enemy. It was a gruelling battle but the

Yādavas eventually won and Shālva was killed by Krishna.

Arjuna’s Request to Krishna

At the end of the Pāndavas’ vanvās, it was becoming increasingly clear that

Duryodhana, goaded by Karna, wanted a war, nothing less. Both sides

began seeking alliances with other kingdoms to fortify their side for the

impending war. Krishna returned to Dwārkā after kicking off the initial

rounds of negotiations between the Kauravas and the Pāndavas. To formally

seek the support of the Yādavas, both Duryodhana and Arjuna headed to

Dwārkā. Duryodhana reached Krishna’s quarters before Arjuna. But

Krishna was asleep. So Duryodhana waited by the side of his bed close to

Krishna’s head. Arjuna came in, saw Duryodhana and quietly waited by the

foot of the bed.

Krishna woke up to see Arjuna sitting before him. Then he noticed

Duryodhana. Krishna knew the motivations of their visit. He proposed two

options; his huge Nārāyani army on one side and himself alone on the other.

‘Neither will I fight nor pick up any weapon in the war. Now choose the

option you like,’ he said. As Arjuna was younger to Duryodhana and

Krishna had seen him first, he asked Arjuna to pick his choice. Arjuna

chose Krishna. Duryodhana got the army sans Krishna. Duryodhana was

delighted. One akshauhini army over one man was quite a steal, he thought

and left for Hastināpur, content.

After Duryodhana left, Krishna asked Arjuna the reason for choosing him

instead of the army. Arjuna replied, ‘I trust I do have the potential to fight

my enemies myself but Krishna, your eminence is unmatched in this world.

Wherever you go, glory follows. I too am a seeker of glory. Thus, I urge

you to choose me. I have had a long-standing desire to hand the reins of my

life and chariot to you. Please become my sārthi in this war and fulfil my

desire,’ requested Arjuna.7 Krishna agreed.

(Picture: Patung Arjuna Wijaya, Jakarta, photographed by the author)

The Sermon on the Battlefield

The dreaded day had arrived. The armies of the cousins stood facing each

other. The Pāndava fleet was smaller in size. Their hope was hinged on the

might of their warriors, most of all on Bheema and Arjuna. For his part,

Arjuna had been waiting for this day. He had spent a significant part of the

thirteen-year vanvās doing penance and collecting celestial weapons for a

probable war. After all modes of a peaceful resolution were exhausted, a

war for justice had become inevitable. Yudhishthira was very upset. ‘How

do we expect to win by killing our own elders and teachers? They are not

worthy of being killed,’ moaned Yudhishthira. Arjuna consoled him, ‘Had it

been an unrighteous act, Krishna, Vidura and our mother Kunti would have

deterred us from the war. They have encouraged us to take this path as it is

the right thing to do. We shouldn’t be abandoning the war now.’8

The morning before the armies proceeded to the battlefield, Yudhishthira

was informed of the conversation in the Kaurava camp about the prowess of

their warriors. Concerned, he called his brothers and other key allies to

share what he had heard about the might of the Kaurava army. Arjuna

reminded Yudhishthira of his previous exploits and possession of the

Pashupatāstra, which none of the warriors on the Kaurava side had. He

clarified, though, that it would be used only as the last recourse as such

deadly weapons were not meant for use on human beings under normal

circumstances. Arjuna listed out the mighty warriors who were there to

support the Pāndavas to assuage Yudhishthira’s concerns. ‘And what to say

about your prominence? When filled with rage, you can destroy the enemy

with a mere glance,’ Arjuna said encouragingly.9

Yet, as he saw Bhishma, Dronāchārya, Kripāchārya and his cousins

standing across him on the battlefield ready to fight and die, Arjuna himself

was rattled. ‘What is the point of a victory that will be covered in the blood

of the same people for whom I wish to win. And win what? Just the

luxuries of a kingdom? I would rather die than fight this war that entails me

to kill my people. I will not fight this war,’10 declared a dejected Arjuna,

collapsing in his chariot. In that moment of bewilderment, Arjuna forgot the

injustice done to them and Draupadi. He forgot that the entire Pāndava

forces’ hopes of victory hinged solely on his bow. He forgot that only a few

months back, he had single-handedly defeated the Kauravas in the battle of

Virāta.

Krishna smirked. Appealing to Arjuna’s warrior spirit, he said, ‘From

where has this unworthy sorrow befallen you? Don’t give in to cowardice.

Get up and fight.’

Arjuna was too perturbed to make much of being called a coward. But he

did realise that he was not thinking clearly. Very humbly, he sought

Krishna’s guidance, ‘My mind is completely bewildered. I can’t decide

what is the right thing for me to do. I, therefore, come to you as a disciple.

Please guide me.’ For the one considered the greatest warrior in

Bhāratavarsha, to accept that he was confused and needs help was quite a

humble gesture—and a sincere one.

Krishna, as a friend and a mentor, reminded Arjuna of his swa-dharma.11

He explained to Arjuna why he needs to act and how. Krishna assured him

that he will stand by Arjuna at all times but also made it clear that he can

only be a guide. The eventual decision and action will have to be Arjuna’s

to own. At the end of his discourse,12 Krishna said, ‘I have told you

everything that you need to know. Now mull over it and do what you deem

right. (  13).’

Sense prevailed. Arjuna geared up to fight. The war commenced.

Arjuna’s Dilly-Dallying

Dhrishtadyumna was selected as the commander of the Pāndava forces

while Bhishma led the Kaurava side. ‘I will kill all warriors I fight with on

the battlefield except the Pāndavas. Nor will I kill a woman or anyone who

was a woman before. You may have heard that Shikhandi was born a

woman and later became a man. Hence, I will not kill him either,’ Bhishma

had informed Duryodhana. But he had also promised to subjugate the

Pāndava forces to the best of his abilities.14 Every day, Bhishma had

targeted to kill ten thousand foot soldiers and a thousand rathis—warriors

fighting from chariots.15

With the blowing of the conches and the beating of the drums, the two

armies charged at each other. Bhishma launched a full-blown attack on the

Pāndava army. His vigour was unparalleled. Whatever came in his way was

destroyed. It seemed as if the god of death himself had descended on the

earth. The first day ended with heavy losses for the Pāndava side. Back in

the camp, Yudhishthira was very upset. If Bhishma was allowed to continue

this rout, the Pāndava forces were sure to be destroyed soon, he worried. He

was also not happy with Arjuna’s restraint towards Bhishma. ‘Arjuna seems

disinterested in the battle. Only Bheema is fighting like how a warrior must.

But he alone cannot contain Bhishma. What am I to do? We are sure to lose

this battle if Bhishma is not stopped,’ complained Yudhishthira.16 Krishna

and other warriors comforted him and discussed the war strategy for the

next day.

As the war progressed, bodies of soldiers, as well as of the horses and

elephants, kept piling up. The bodies were badly mutilated. Some had their

heads severed, some their limbs. One day, the Kauravas would have an

upper hand and the next day, the Pāndavas would overpower them. Arjuna

was able to contain Bhishma’s attack but he was still shy of launching an

offensive to kill him. The war had reached an impasse. Arjuna wouldn’t kill

Bhishma. Other warriors were not capable of killing him. For his part,

Bhishma wouldn’t kill the Pāndavas or their sons, nor would Drona. Karna

was sitting out. The armies, however, kept dwindling. Duryodhana was

frustrated, as was Yudhishthira.

The ninth day dawned. The Bhishma juggernaut was unstoppable.

Unable to bear Bhishma’s rage, the Pāndava army ran helter-skelter. Arjuna

continued to stay passive against Bhishma and wouldn’t retaliate with his

true vigour. Krishna tried to coax him by reminding him of his past exploits

and vows. Arjuna was still unable to shake off his hesitation. ‘How do I kill

him who is worthy of my reverence, Krishna?’ Arjuna argued, ‘But I will

do what you say.’ Krishna steered the chariot towards Bhishma.

Both Arjuna and Bhishma were ace archers. They were both agile and

adept. But both fell short of a real attack on one another. Seeing Arjuna

continue to remain lenient on Bhishma, Krishna was furious. He jumped out

of the chariot swooshing his whip. His eyes were blazing red as he dashed

towards Bhishma’s chariot, determined to kill the old Kuru. Arjuna was

jolted out of his apathy. He jumped off the chariot, ran behind Krishna and

held his feet. He reminded Krishna of his vow to not pick up a weapon nor

fight in the war. ‘Do not break your vow. I promise to fight with all my

might and kill Bhishma,’ Arjuna begged. Krishna relented.17

Restraining Bhishma was not a trivial task. As long as he held the bow in

his hand, Bhishma was invincible. He could be defeated only if he was

somehow made to drop his bow. On the night of the ninth day of the war,

the Pāndavas and Krishna approached Bhishma. They wanted to know the

strategy to defeat him. Bhishma smiled and replied, ‘If a woman, any

unworthy man, anyone with the name of a woman, anyone who is the only

son of his father or anyone who has inauspicious marks on his flag comes

before me to fight, I will drop my weapons. You must be aware that

Shikhandi on your side was a born a woman before he became a man. His

flag has inauspicious marks. If he or anyone else fulfilling the conditions

that I have stated comes before me, I will not fight him. Then Arjuna can

easily take me down.’18

The Pāndavas returned to their camp to plan Bhishma’s defeat. Arjuna

observed, ‘I have seen Bhishma retreat every time he comes across

Shikhandi. Shikhandi might indeed be his nemesis. Let us keep him ahead

of us tomorrow and fight.’

The next morning when the fight began, the Pāndavas encouraged

Shikhandi to challenge Bhishma. Shikhandi, surrounded by Arjuna,

Bheema, Sātyaki and other warriors, accosted Bhishma for a duel, shooting

three arrows at him. Bhishma laughed and refused to fight back. Arjuna

kept Shikhandi’s morale high by goading him to take Bhishma down.

‘I will take care of all those who come to protect Bhishma. You continue

your attack. I am here to protect you,’ assured Arjuna.19 Shikhandi kept

shooting arrows but Bhishma did not retaliate. Shikhandi’s arrows were too

soft to hurt him in any significant way. Like a raging forest fire, Bhishma

upped his attack on the Pāndava forces, side-stepping Shikhandi.

Arjuna once again prompted Shikhandi to attack Bhishma. This time, he

asked Shikhandi to go ahead and stand facing Bhishma, while he would

take charge of the attack. Hearing Arjuna’s instruction, the Kaurava

warriors made their way towards Bhishma to protect him. The Pāndavas’

warriors took positions to stop the Kauravas from reaching the old son of

Shāntanu. A horrific combat followed. With Shikhandi in the forefront,

Arjuna shot a barrage of sharp arrows at Bhishma. The arrows pierced

Bhishma’s armour and punctured his chest in multiple places. Bhishma hit

back with other powerful weapons, trying to avoid Shikhandi. Arjuna

destroyed them midway. Bhishma’s body was completely mangled with

Arjuna’s arrows. To Duhshāsana who had come for his protection, Bhishma

smiled and said, ‘These arrows have struck me like lightning. The pain is

unbearable. These can’t belong to Shikhandi. These can only be Arjuna’s

arrows that are savouring my blood.’20 The arrows kept coming till there

was not an inch on Bhishma’s body left unpierced. He stumbled. The

arrows jutting out of his body stopped him from touching the ground. It was

as if he lay on a bed of arrows. The grand old man of the Kauravas had

fallen. Arjuna had fulfilled the promise made to Krishna.

The Chakra Vyuha

With the fall of Bhishma, the Pāndava camp got a much-needed boost.

While the loss was quite significant, Karna entering the war had

reinvigorated the Kaurava army too. Duryodhana appointed Dronāchārya as

the commander of the Kaurava forces and requested him to capture

Yudhishthira alive. ‘If Yudhishthira is killed, the Pāndavas and their allies

would seek revenge. But if captured alive, Yudhishthira could be cajoled

into playing dice again. That way, the Pāndavas could be packed off to the

jungle for another thirteen years,’ Duryodhana reasoned. Dronāchārya

agreed, ‘Consider Yudhishthira captured if you manage to keep Arjuna far

away from him. Even Indra cannot defeat a raging Arjuna in a war.’21

A horrific battle played out on the eleventh day of the war, Drona’s first

day as the commander. However, Yudhishthira was not captured because

the Kaurava warriors couldn’t keep Arjuna at bay. On the twelfth morning,

as was strategised in the Kaurava camp, Susharmā, the king of Trigarta,

with his brothers and his army of Samshaptaka22 warriors dared Arjuna to a

battle. They had sworn to keep Arjuna engaged in combat away from

Yudhishthira. Arjuna had a self-assumed rule of never backing off when

dared. Unaware of Drona’s strategy, he took Susharmā’s bait. Appointing

Satyajeet, the Pānchāla prince, to protect Yudhishthira, Arjuna headed

southwards where Susharmā and his forces were waiting. A bloodbath

followed in which many brave warriors of Trigarta army were killed.

When Arjuna was fighting the Samshaptakas, Drona and Bhagadatta, the

king of Prāgjyotisha, rampaged through the Pāndava army. Satyajeet fought

till his last breath but got his head severed by Drona. On the other side,

Bheema was struggling to contain the advances of Bhagadatta. Meanwhile,

Arjuna had caused the Samshaptakas to retreat. He returned and joined

Bheema’s defence against Bhagadatta, who released the deadly

Vaishnavāstra23 on Arjuna. But Krishna’s astute manoeuvring of the chariot

saved him. Krishna took the blow of the weapon on himself; he was

endowed with the power to withstand the shakti of the weapon.

Another day ended without Yudhishthira being captured. Duryodhana

was indignant and accused Drona of being a foe in the garb of a friend.

Drona was hurt. He reiterated that defeating Arjuna was impossible. Arjuna

had to be led far enough to ensure he didn’t come back before the day

ended. Susharmā again volunteered to face Arjuna. Simultaneously, Drona

decided to organise the army in a Chakra Vyuha24 to trap Yudhishthira.

Drona was aware that none except Arjuna could successfully penetrate the

formation and get out of it alive. What he didn’t know was that Abhimanyu,

Arjuna’s young son, knew how to enter the formation but not how to get

out.

As planned, when Susharmā led Arjuna much further away, Drona

unveiled the Chakra Vyuha. Yudhishthira entrusted the task of entering the

vyuha to Abhimanyu. He assured the young warrior that once he made way

inside, others would follow. However, once Abhimanyu entered the vyuha,

Jayadratha held back the rest of the Pāndava warriors single-handedly.

Abhimanyu got trapped in the formation. Nonetheless, he fought like

Kārtikeya25 himself. No Kaurava warrior could match him in a duel.

Eventually, the teenager was killed unethically by a simultaneous attack of

six warriors, including Drona and Karna, even though he was weaponless

and on the ground.

Arjuna was devastated when he heard about the ruthless killing of

Abhimanyu. Krishna too was in pain. Abhimanyu was his nephew and had

grown up in his care. Even then, Krishna was the only one who could hold

Arjuna together in that moment. Everybody else was at loss of words to

console Arjuna.

Yudhishthira was even more repentant. He had assured Abhimanyu that

they would all protect him. He had failed Abhimanyu. Yudhishthira

explained the details of the encounter to Arjuna, stating his helplessness and

that of the others in moving past Jayadratha. ‘How could Jayadratha hold

back such indomitable Pāndava warriors?’ enquired Arjuna. He was told of

the boon granted to Jayadratha by Shiva that could be used once. The boon

made him invincible for a day. Jayadratha had used the boon on that day.

Incensed, Arjuna vowed to kill Jayadratha. ‘If I don’t kill Jayadratha

tomorrow, I will jump into the fire and accept death!’ he roared.26

The Killing of Jayadratha

Arjuna’s vow of killing Jayadratha or giving up his own life was reckless.

Krishna was not pleased. He rightfully chided Arjuna for this thoughtless

declaration. ‘The vow you took today without consulting either your

brothers or me was a very brash act. You have forewarned your opponents.

Now they will be well prepared to protect Jayadratha and you will become a

laughing stock,’ Krishna scolded. His spies had brought the news of the

strategy the Kauravas were planning to employ the next day.27 Drona had

planned three-layered fortification to guard Jayadratha. Six warriors,

namely, Karna, Bhurishravā, Ashwatthāmā, Vrishasena, Kripāchārya and

Shalya, were assigned to protect Jayadratha in the innermost formation.

Drona was going to protect the mouth of the outermost ellipsis. To get to

Jayadratha, Arjuna would have to break the layers and then defeat each of

the six warriors.

While Arjuna expressed confidence that with Krishna’s help he would be

able to overpower the opponents, Krishna was worried. Arjuna would need

divine power to break through the protective ring Drona would create

around Jayadratha. All Kaurava resources would be employed only to save

him. There couldn’t be a better outcome for the Kauravas than seeing

Arjuna invite his own death by jumping into a bonfire. With him gone, it

would be game over for the Pāndavas.

Krishna made Arjuna meditate on Shiva that evening and seek protection.

But he was still ill at ease. At midnight, Krishna called for his own sārthi

Daruk and asked him to keep the chariot and the weapons ready. Krishna

was willing to risk the violation of his pledge and take up weapons to fight

the Kauravas if such a need were to arise, to save Arjuna.28 Justice had to

prevail, even if it demanded the sacrifice of personal reputation.

Nevertheless, the need to break the vow did not arise.

Dawn broke over Kurukshetra. Arjuna entrusted Sātyaki with

Yudhishthira’s security and proceeded for his mission with the blessings of

the elders. The Kaurava warriors were determined to stop Arjuna. Arjuna,

too, was invigorated by his own pledge and Shiva’s grace. Abhimanyu’s

death was already burning him from within. Blowing his conch, Arjuna

announced his entry and intention loud and clear. Within minutes he had

vanquished the opposing armies of Durmarshana and Duhshāsana.

Dronāchārya tried to impede Arjuna’s march towards Jayadratha. ‘You

cannot reach Jayadratha till you defeat me,’ Drona laughed as he shot a few

arrows injuring both Arjuna and Krishna. Arjuna retaliated. But defeating

Drona was not Arjuna’s target that day. ‘We have a great task to accomplish

today and not enough time. Let’s leave Dronāchārya and move on,’ Krishna

suggested. Arjuna concurred. After a few shots, he bowed to Drona, took

his auspicious blessings and moved on. ‘Where are you going Arjuna? You

have never walked away like this without defeating your enemy,’ smirked

Drona. ‘You are not my enemy. You are my guru and I am your student, as

beloved to you as your son. Nobody can defeat you in the war,’ Arjuna

replied with utmost reverence as Krishna pulled away.29

Like a raging forest fire, Arjuna started slaughtering Kaurava warriors

one after the other. Yudhāmanyu and Uttamaujas were protecting his rear.

Flustered and anxious, Duryodhana hastily approached Dronāchārya to stop

Arjuna. Once again, he started accusing Drona of going soft on the

Pāndavas and reminded him where his loyalties lay. This time Drona stated

matter-of-factly, ‘Arjuna is an unmatched warrior and Krishna, the most

able sārthi. Don’t you see my arrows, which would have otherwise

flummoxed most others, are not even able to keep up with the speed of

Arjuna’s chariot? Moreover, I can’t leave my position. With Arjuna gone, I

have a chance to trap Yudhishthira. You are an able warrior yourself. Don’t

be afraid. Go and stop Arjuna before he reaches Jayadratha. You have able

fighters to support you.’ Drona gave Duryodhana an impenetrable armour

to shield him from Arjuna’s incisive arrows.30

The sun had begun to move westwards. Arjuna realised his horses were

exhausted and injured. He requested Krishna to feed the horses and remove

the arrows stuck in their bodies. Krishna loosened the reins and stopped.

Seeing Arjuna stranded, the Kaurava army attacked him. But Arjuna was

more than a match for all of them. He fought with them standing on the

ground. Once the horses were fed, Arjuna and Krishna mounted the chariot

and embarked towards Jayadratha, smashing any opposition in the way.

Duryodhana tried his best to halt Arjuna’s blitzkrieg but in vain. Drona’s

armour could not protect Duryodhana from being routed by Arjuna’s

exceptional archery. Every uncovered part of his body, including his palms

and the flesh under the nails, was pierced by Arjuna’s arrows. Duryodhana

was forced to retreat. Jayadratha was now in Arjuna’s line of sight but still a

long shot as he was surrounded by six mighty warriors.

As Arjuna came close, the six of them, along with Jayadratha, attacked

him all at once. But Arjuna was not Abhimanyu. Not only were his skills

unparalleled he also had a treasure of battle experience with him. In the

meanwhile, Bheema and Sātyaki came to bolster Arjuna’s attack. Bheema

duelled with Karna and Sātyaki with Bhurishravā. Finding a gap, Arjuna

launched a frontal attack on Jayadratha. Duryodhana requested Karna to

intervene and ward off Arjuna’s attack. Karna attempted to check Arjuna’s

assault and fought valiantly. So did the other warriors, including

Ashwatthāmā. But Arjuna’s focus and determination were impregnable.

The Kaurava warriors drowned in the deluge of Arjuna’s unassailable

arrows.

Jayadratha was within reach but still kept secure by other Kaurava

warriors. Just then, it seemed as if the sun had suddenly disappeared.31

Light had faded. Jayadratha and the Kaurava forces were euphoric. They

assumed that the sun had set. The warriors dropped their guard. Jayadratha

was perplexed. Again and again, he looked around in the sky to check if the

sun had really set. ‘Look, the king of Sindhu desh has lost his vigil. He is

looking for the sun instead of focusing on you. This is your chance. Kill

him and fulfil your pledge,’ advised Krishna. On cue, Arjuna started

demolishing Jayadratha’s protective guard. Karna, Kripa, Ashwatthāmā,

Vrishasena, Duryodhana, Shalya were left aghast at the aggression and

precision of Arjuna’s attack. Other soldiers assigned to protect Jayadratha,

unable to take the sheer force of Arjuna’s volleys, ran away to save their

lives.

Jayadratha was now fully exposed. Krishna instructed again, ‘Take

Jayadratha down immediately. The sun is about to set any time now. And be

cautioned. Do not let his head fall on the ground. Strike him in such a way

that the head falls in his father’s lap.’32 Jayadratha had a boon from his

father Vriddhakshatra that whoever causes his severed head to fall on the

ground will himself explode.

Heeding Krishna’s advice, Arjuna employed a mantra-infused missile

and severed Jayadratha’s neck with such momentum that the arrow seemed

to fly away with the severed head, like a hawk flying away with its prey. He

then speedily shot successive arrows to keep the head in flight and led it

towards Vriddhakshatra, who was meditating in the forest outside

Kurukshetra. The severed head fell in Vriddhakshatra’s lap. Taken aback,

Vriddhakshatra reflexively stood up, dropping the head on the ground. He

exploded as per his boon to Jayadratha.33 It was one of the most

extraordinary feats performed during the war.

Arjuna had avenged his son’s death.

The Squandering of the Indrāstra

Arjuna was one of the greatest warriors in Kurukshetra. He had proven that

many times. Yet, since Karna had entered the battlefield, Krishna was

concerned. Karna had given his kavacha and kundala to Indra and obtained

Indra’s lethal shakti, the Indrāstra also called Vaijayanti. As long as Karna

was in possession of it, Arjuna was not safe. Krishna had tried to keep

Arjuna away from Karna as much as possible. And the three times they did

fight, of which twice was on the day of Jayadratha’s killing, Karna had not

used it, in spite of having taken a beating. A final face-off between the two

was imminent. Krishna was waiting for an opportune moment that would

compel Karna to employ that ‘one-time-use’ shakti on someone else. The

opportunity presented itself sooner than imagined.

On the fourteenth day, the war continued even after the death of

Jayadratha late into the evening. The embarrassment of not being able to

save Jayadratha had added to the ferocity of Kaurava warriors. Drona and

Karna were especially embarrassed and wanted to make up for the defeat to

Duryodhana. Karna went on a rampage, crushing the Pānchāla soldiers en

masse.

Yudhishthira was worried. He pleaded with Arjuna to do something about

Karna. Krishna, however, did not think it was appropriate for Arjuna to

challenge him just yet. In the heat of the moment, Karna would use the

Indrāstra if Arjuna was to come in his way. Krishna suggested Ghatotkacha

be tasked with checking Karna’s aggression on the field. Ghatotkacha was

as strong as Bheema and well versed in a variety of powerful weapons.

More importantly, his strength increased manifold after sunset. ‘Be the ship

and save the Pāndava army from drowning,’ exhorted Krishna to

Ghatotkacha.34

Ghatotkacha did not disappoint. He devastated the Kaurava army and

overpowered Karna with his demonic prowess. The Kauravas were so

disquieted by the carnage that they entreated Karna to use the Indra’s

weapon that he had acquired on Ghatotkacha. Karna was left with little

choice. He hurled the weapon he had so carefully saved for Arjuna at

Ghatotkacha. True to its claim, the shakti pierced his chest and tore it apart.

Ghatotkacha was slain. Kauravas rejoiced. Bheema grieved the death of his

eldest son. So did Yudhishthira and the other Pāndavas. Krishna was

relieved. The only real danger to Arjuna’s life was now averted.

It was midnight but the fight continued. Exhausted, dazed and almost

blinded by sleep, the soldiers carried on with their duties out of a sense of

commitment and responsibility. But the fatigue was interfering with their

thinking and responses. Some were not even aware who they were fighting

with and ended up hitting soldiers on their own side. Arjuna noticed that the

soldiers as well as the animals on both sides were completely worn out. He

called out aloud, ‘Everyone is extremely tired. Darkness and dust have

engulfed the field. If you think it is feasible, let us halt the battle for a while.

You all can catch some sleep right here on the field. Let the animals rest

too. We can resume our fight afresh when the moon appears.’35

Both the Pāndava and Kaurava troops readily agreed. They commended

this thoughtful gesture of the youngest son of Kunti. ‘Arjuna is not only

intelligent and courageous but also has a lot of compassion for one and all,’

they praised. The troops slept where they were, along with their opponents

and weapons.36 The soldiers were up and about as soon as the moon

peeped. Fight resumed, and the sun came soon after. It was the fifteenth day

of the war.

When Arjuna Almost Killed Yudhishthira

Dronāchārya fell on the fifteenth day. Karna became the Kaurava

commander. The sixteenth day was relatively lacklustre. In their camp that

night, Karna pledged to kill Arjuna. He requested Duryodhana to convince

Shalya to become his charioteer. Shalya agreed. Karna was in his finest

form on the seventeenth morning, egged on by his determination. The

altercation with Shalya wasn’t helpful but that didn’t dampen his spirits.

This was going to be a day of reckoning.

Arjuna and Krishna also knew that the day heralded the final battle

between Arjuna and Karna. As his sārthi, Krishna prepared Arjuna for the

imminent face-off. He explained to Arjuna the strengths, weaknesses as

well as major exploits of Karna and Duryodhana in the war.37 It was

important to ensure Arjuna knew the opponent for what he was and did not

over or underestimate him.

Karna entered the field and began looking out for Arjuna. He promised

rewards to whoever gave him his location. Armed with his imposing Vijay

bow, he thrashed everyone who came his way. Only Bheema could resist his

strike and make him retreat. Earlier in the day, Karna had severely injured

Yudhishthira in a duel. Shalya’s discouragement and his word to Kunti

stopped him short of killing Yudhishthira. Humiliated and in extreme pain

from the wounds Karna had inflicted, Yudhishthira retired to his camp to

get some anointment and rest. His absence, however, got Arjuna and

Bheema worried. Bheema asked Arjuna to go check on Yudhishthira while

he took the Kaurava army head-on. Off went Arjuna along with Krishna to

seek out Yudhishthira.

Seeing Arjuna come to the camp while the battle was still going on,

Yudhishthira assumed Karna was killed. ‘Arjuna has eliminated Karna and

has come to give me the good news,’ he thought. Yudhishthira was elated

and excitedly congratulated Arjuna, who denied killing Karna. ‘I was

fighting the Samshaptakas and Ashwatthāmā. Having exterminated many

warriors among them, I came to see if you were alright. But now I will go

back and kill Karna,’ he pledged.38

Arjuna’s response greatly irritated Yudhishthira. The excruciating pain

was making it difficult for him to think clearly. ‘It doesn’t behoove

someone like you to leave your soldiers to die at the hands of Karna like

this! Because you couldn’t defeat Karna, you came running here, leaving

Bheema to deal with the Kauravas. What kind of a brother are you? If you

were so scared of Karna, why did you assure us that you will kill him? We

agreed to this war trusting you. Arjuna, you have failed us,’ Yudhishthira

snapped. ‘Duryodhana had claimed you are no match for Karna. I foolishly

did not trust him then. If you do not have the resolve to fight Karna, give

your Gāndiva to Krishna or some other king. Let them fight. Shame on your

Gāndiva and shame on your valour. If Abhimanyu and Ghatotkacha were

alive, they would have certainly killed our enemies already,’ he angrily

ranted.39

Yudhishthira’s words riled up Arjuna. Seething with anger, he pulled out

his sword. Krishna immediately intervened. ‘What are doing, Pārtha? You

had come to check on Yudhishthira’s well-being. Shouldn’t you be happy to

see that he is fine? What do you intend to do with this sword?’ he asked. ‘I

have sworn to sever the head of anyone who tells me to hand this Gāndiva

to someone else. Yudhishthira said these words, right here in front of you,’

he growled, breathing heavily. ‘I am bound by my pledge. I have to stay

true to my pledge, as is expected of a warrior. For the sake of truth I will

have to kill my elder brother,’40

Arjuna said in a fit of rage. The implication of his own words hit him only

after he had said them.

‘Anyone who has any understanding of the truth wouldn’t do what you

intend to do here. Not only are you forgetting your duty, but you are also

being stupid,’ Krishna scoffed. ‘One who attempts to do that which cannot

be done, or does that which he may be capable of doing but shouldn’t be

done, is a stupid man. Even more of an imbecile is the one who lacks

discretion of what is right and what is not, but he thinks he knows it all.

Though ignorant of the nuances of truth, you speak of upholding truth as if

you are an expert. Like a naive kid, you took some oath in the past out of

sheer foolishness. And now to justify that idiocy you have risen to kill your

brother? Do you not understand that by killing Yudhishthira, you would be

committing unjustified violence? He is your elder brother, not your enemy

and has done you no wrong. Right now, he is in pain due to his injuries. He

is not even armed. Therefore, even by ethics of warfare, he does not deserve

to be killed,’ Krishna said, attempting to restore some sense into Arjuna.41

By way of anecdotes and stories, Krishna explained to Arjuna the

nuances of dharma and truth.42 He made Arjuna see the context-sensitive

nature of truth and the need for discretion in all decision-making and

actions. ‘No doubt, truth is paramount. But understanding the nature of

truth in practice, as lived by noblemen, is a difficult endeavour. An apparent

lie that saves an innocent life is more virtuous than an apparent truth that

harms those who deserve to be protected. One should know what matters

and when,’ Krishna emphasised.43

Story of Rishi Kaushika and the Nuance of Dharma and Truth

In a forest, there lived a rishi by the name of Kaushika. He was very

learned in scriptures and lived an austere life. Kaushika was sworn to

speak the truth. He had never spoken a lie in his life and was

determined not to speak one, ever. That was his key to heaven, so he

believed.

One day, a few men from a nearby village entered the forest trying

to escape a bunch of dacoits. Kaushika saw them hide amongst some

bushes and trees. The dacoits came looking for those men. They saw

Kaushika and asked him the whereabouts of those villagers.

Kaushika was aware of the evil intention of the dacoits. But one lie

would destroy his penance of speaking the truth all these years. He

decided in favour of speaking the truth. Truth is supreme, he

rationalised, and pointed the dacoits to the hiding place of the

villagers. As intended, the dacoits looted and killed the villagers.

A few years passed and Kaushika reached the end of his life. He

was certain he would be welcomed in heaven. He had stayed true to

the virtue of truth all his life. But that was not to be. Kaushika was

dispatched to hell to repent for a great sin he had committed. By his

indiscreet insistence on speaking only the apparent truth, he had

become responsible for the death of innocent villagers. His lie could

have saved them.

Truth is dharma and dharma is truth. But what is dharma?

‘Because it upholds and protects, it is called dharma. Dharma

sustains society. Hence, only that action which protects and upholds is

said to be aligned with dharma,’ said Krishna.44

      

       

dhāraṇāt dharma ityāhuḥ dharmoṃ dhārayati prajāḥ |

yaḥ syāt dhāraṇasaṃyuktaḥ sa dharma iti nishchayah ||

Arjuna realised the absurdity of insisting on the fulfilment of his oath. But

an oath is an oath, after all. Arjuna needed a way to get out of the

predicament without completely violating his oath. Krishna reminded him

of the edict of the Atharva Veda. It says, ‘Insulting a person who is worthy

of our reverence is as good as killing him.’

Krishna advised, ‘You have always addressed Yudhishthira as bhavān out

of respect. Now call him tvam. Such disrespect would amount to killing

him. Do that and seek his forgiveness.’45

The Pronouns for Respect and Insult

In Sanskrit, bhavān () for men and bhavati () for women

are terms used to respectfully address all elders as well as reverential

people. Tvam () is used to address friends and those younger to

us.

Both bhavān/bhavati and Tvam mean ‘you’. The Hindi equivalent of

bhavan and tvam are ‘aap’ () and ‘tu’ (). To this day, addressing

elders as ‘tu’ is considered rude and irreverent in most parts of India.

Arjuna relented. As suggested by Krishna, he began his outburst at

Yudhishthira, ‘You have no right to say anything to me. You are hiding here

having escaped from the battlefield. You have always been protected by

your well-wishers. Hence, you cannot criticise me. Yes, Bheema has the

right to criticise me as he is out there showing his grit against the rivals.

Even Sātyaki, Sahadeva, Dhrishtadyumna have earned the right to chastise

me due to their performance in the war. Not you. You are a ruthless man.

Here I am trying to do everything to make you happy and all you do is taunt

me. Your kingship does not make me happy because you are infatuated with

the game of dice. We all have suffered enough due to your gambling

addiction. Now don’t whip me with your harsh words.’46

Having said all this, Arjuna was filled with remorse. Never had he

spoken like this to his elder brother. He pulled out his sword again, this time

to kill himself. Krishna smiled lovingly and said comfortingly, ‘You are so

upset at having used harsh words against your brother. Imagine what you

would have done if you had killed Yudhishthira out of sheer stupidity. Also,

remember—the sin one incurs from killing oneself is even worse than that

incurred by killing one’s brother. Instead, praise yourself and boast about

your qualities. Self-praise is akin to committing suicide,’ Krishna

explained.47

Arjuna again turned to Yudhishthira and started blowing his own trumpet.

He glorified his exploits, achievements and skills. Saying thus, he was

overwhelmed. Arjuna joined his hands, bowed to Yudhishthira and

apologised. Reiterating his resolve to kill Karna, Arjuna touched

Yudhishthira’s feet, took his blessings and headed back to the battlefield.48

Finally, the ultimate encounter happened. Guided by Krishna, Arjuna

killed Karna. Yudhishthira survived and so did Arjuna on the seventeenth

day of the dharma yuddha. The next day Duryodhana was killed by

Bheema. The war ended, taking with it three generations of warriors. The

outcome did not shock many, not even Dhritarāshtra. He was sad but not

shocked. Sanjay had predicted the outcome in favour of the Pāndavas even

before the war began. He had sensed it in Upaplavya.

Krishna did not fight in the war, as he had pledged. His Nārāyani army was

one among Duryodhana’s eleven akshauhinis. The Pāndavas had only

seven. Numbers were not on the side of the Pāndavas but a friend like

Krishna was. Though he did not pick up any weapons, he mentored the

Pāndavas and helped them strategise. Most of all, he served as the guiding

light that steered Arjuna towards victory.

Krishna didn’t flatter Arjuna with irrelevant praise. He did not use

euphemisms to show Arjuna his faults. He was harsh when he needed to be.

He praised the opponents when they did something commendable and had

noteworthy strengths. He said what had to be said to keep Arjuna focused

on his dharma. Krishna did not think twice about rebuking Arjuna when his

behaviour left much to be desired. He was as affectionate as a mother when

Arjuna needed comforting but he was also a friend who was not averse to

giving matter-of-fact feedback. He was the one whose wisdom could be

relied upon when Arjuna was faced with ethical dilemmas.

Arjuna did not throw ego tantrums when rebuked or when given

feedback. He did not become suspicious of Krishna’s intent when Krishna

praised Karna or other warriors. Nor did he start boasting of his prowess

when another warrior was commended. Arjuna was not shy to ask for

guidance. He questioned when he was not convinced. Once convinced, he

was humble enough to listen and mend his ways. He knew the value of

having a friend like Krishna and cherished what they shared.

Arjuna and Krishna’s relationship was mutually nurturing. It was based

on mutual affection, not on common hatred for the enemy. It was a

relationship where each cared for the holistic well-being of the other.

Krishna was not interested in pampering Arjuna’s ego and neither did

Arjuna expect that. The truth mattered to both. Righteousness mattered to

both. Dharma mattered to both. Dharma was the cornerstone of their

friendship.

That is why Sanjay had remarked, ‘Where there are Krishna and Arjuna,

victory, prosperity and justice will surely follow.’

     

   49

yatra yogeśhvaraḥ kṛiṣhṇo yatra pārtho dhanur-dharaḥ

tatra śhrīr vijayo bhūtir dhruvā nītir matir mama

Ψ

The Ten Names of Arjuna

Before the beginning of the battle of Virāta against the huge Kaurava army,

Arjuna disclosed his real identity to Uttar, the prince of Matsya desh. Uttar,

however, was disbelieving. ‘How can the greatest warrior of Bhāratavarsha

be dressed like a eunuch! Brihannalā, the eunuch teaching music and dance

to the women of the palace, was being audacious,’ he thought to himself.

Uttar decided to test Brihannalā. He said, ‘If you claim to be Arjuna, then

recount the ten names by which Arjuna is known and explain their

meanings.’1

Arjuna begins to recite his names and also enumerates their meanings

—’Arjuna, Phalguna, Jishnu, Kiriti, Shwetavāhana, Bibhatsu, Vijay,

Krishna, Savyasāchi and Dhananjaya.’

     

     

Arjuna: Due to his rare splendour and virtuous deeds, he got the name

Arjuna, which means white, pure and radiant.

Phalguna: As he was born on a Himālayan peak in the Uttar Phalguni

nakshatra, he is called Phalguna.

Jishnu: Being the son of Indra and difficult to be conquered, he came to be

known as Jishnu (vanquishing) in the world of men and gods.

Kiriti: While fighting the dānavas, Indra placed a crown as radiant as the

sun on Arjuna’s head, making him known as Kiriti (kirita: crown).

Shwetavāhana: When he fought on the battlefield, his chariot was yoked

with white horses covered in golden armour. Because he rode a chariot

pulled by white horses, he got called Shwetavāhana (shweta: white, vāhana:

vehicle).

Bibhatsu: Never did he indulge in any loathsome or cruel action, not even

on the battlefield. Thus, he came to be known as Bibhatsu (bibhatsa:

loathsome, cruel).

Vijay: Having never returned from a battlefield without defeating the

enemy, he was called Vijay (vijay: victorious).

Krishna: Krishna was the name given by his father Pāndu, out of love for

this son with a resplendent dark complexion and a heart that attracted

(krishna: dark, one that attracts).

Savyasāchi: With equal ease and dexterity, he could use both his left and

right hand to shoot arrows from his Gāndiva. This skill made him known as

Savyasāchi among humans and gods.

Dhananjaya: Having won over various janapadas, he acquired a lot of

treasure from them. He lived surrounded by wealth, hence the name

Dhananjaya (dhana: wealth, jaya: the one who has won).

(Picture: Arjuna, the warrior, Bali, photographed by the author)

Ψ

Dharma Meets Strength

Call upon Yama, the lord of dharma, to beget our first child. May our eldest

child be forever engaged in dharma.1 May he be regarded as the most

virtuous even among the virtuous Kurus,’ said Pāndu. Kunti meditated on

the lord of dharma who appeared before her. Through his union with Kunti,

Yudhishthira was born. Kunti’s eldest son had all the qualities his father had

desired for him—virtue, sense of justice, wisdom, compassion, maturity, a

sense of responsibility, humility and patience.

‘For warriors, strength is paramount. May you now call upon Vayu deva

to get a son who will be unmatched in strength and physical prowess,’

requested Pāndu. Kunti complied and Vayu deva manifested before her.

Through him, Kunti gave birth to Bheema. Once, when he was just a few

days old and was sleeping in Kunti’s lap, the roar of a tiger shook the forest.

Frightened, Kunti reflexively jumped up. The baby fell off her lap and hit

the ground. Kunti froze. To her surprise, the stone on which he fell had

broken into pieces but the child was hale and hearty. It is said Bheema had

the collective strength of ten thousand elephants.

Next, Pāndu wanted a son who was valiant and enterprising as the king

of the devas, Indra, himself. Kunti called upon Indra and Arjuna was born

through their union.

After Pāndu’s death, Yudhishthira assumed the responsibility of his younger

siblings and became a source of strength for Kunti. Within a short time of

their arrival in their father’s city, Yudhishthira, by his maturity, demeanour

and compassion, endeared himself to the populace of Hastināpur, much to

Duryodhana’s chagrin.

After the Kaurava and Pāndava princes finished their training with

Dronāchārya and returned to Hastināpur, Dhritarāshtra was faced with a

critical task. He had to declare his successor to the throne. Yudhishthira’s

administrative acumen had become evident to the courtiers and the citizens

by then. Dhritarāshtra gave in to public pressure and declared Yudhishthira

the crown prince of Hastināpur. Subsequently, Duryodhana plotted to kill

the Pāndavas and the disaster of Vāranāvata happened. The Pāndavas once

again had to live in the forest, hidden. Bheema’s presence kept them safe in

the jungle from the mighty, man-eating rākshasas and wild animals. Only

after the marriage with Draupadi did they come out of hiding and got their

share of the kingdom.

The decision of the five brothers to marry Draupadi was Yudhishthira’s.

It was a very brave move, considering that it was not a norm for a lady to

have multiple husbands. But it was a very pragmatic call. Draupadi’s charm

was such that every brother desired her. Yudhishthira had read that in their

eyes. A wrong decision had the potential to fracture the unity of the

brothers. Draupadi didn’t resist it either.

‘Draupadi will be the queen of all of us. Our mother has approved of the

alliance and my intuition does not fail me. Hence, I believe this is the right

thing for us to do,’ Yudhishthira stated. To convince Drupada about the

scriptural legality of such a polyandric arrangement, he quoted examples

from the scriptures: a Brāhmin lady named Jatilā married seven rishi

brothers, and Vakshi, the daughter of Rishi Kandu, married ten brothers,

named the Prachetas. Such a marriage was not condemned by the

scriptures.2

Veda Vyāsa endorsed Yudhishthira’s decision, allaying Drupada’s fears.

And thus Draupadi became the common wife of the Pāndavas.

The Rājasuya Yajna

Dhritarāshtra divided the kingdom and gave the Pāndavas the barren

wasteland of Khāndavaprastha. There, with their own sweat and blood, and

Krishna’s guidance, the Pāndavas established the city of Indraprastha and

Yudhishthira became its king. The citizens were happy with his reign. Like

his father, Yudhishthira was an able administrator, noble and just. The days

in Indraprastha were among the best that the Pāndavas had so far

experienced. Abhimanyu as well as the five sons of Draupadi were born in

Indraprastha. The beautiful palace of illusion—the Māyā Sabhā—was

constructed for them by an architect called Maya.

Yudhishthira desired to solemnise the Rājasuya Yajna. Only a king who

had vanquished all other kings of Bhāratavarsha, either by force or

friendship, was entitled to solemnise this ritual. He deliberated with his

ministers and brothers about the feasibility of undertaking the yajna.

Everyone agreed that the Pāndavas were strong enough to bring the other

kingdoms under their subjugation and conduct the Rājasuya Yajna.

Yudhishthira, however, wanted an unbiased view. He knew that would come

only from Krishna.

Krishna reaffirmed the eligibility of Yudhishthira for the yajna but

highlighted the obstacles that could derail the task. ‘The yajna wouldn’t be

possible unless Jarāsandha, the strong and cunning king of Magadha, is

reined in,’ Krishna said. He very categorically mentioned that many other

powerful kings of Bhāratavarsha revered Jarāsandha and would stand by

him if a direct war were to happen. A war, therefore, was not the solution to

tackle him. Jarāsandha had to be coaxed into a duel. To accomplish the task,

Bheema, Arjuna and Krishna went to Magadha disguised as bachelor3

Brāhmins and challenged Jarāsandha to fight with one of them.

Jarāsandha picked Bheema as Krishna had hoped. An unprecedented

hand-to-hand combat took place between the two giants. Bheema prevailed

and killed Jarāsandha. With Jarāsandha gone, the road to the Rājasuya

Yajna was clear. The Pāndava brothers then embarked on the Digvijay

Yatra4 to establish their authority on all other kings of Bhāratavarsha and

brought them under the sovereignty of Indraprastha. Subsequently, the

Rājasuya Yajna was solemnised and Yudhishthira became the chakravarti5

king, like his father Pāndu.

Yudhishthira was ambitious but he wasn’t rash with decision-making. He

involved all his ministers in the process and specifically reached out to

Krishna to understand the challenges likely to be faced while undertaking a

task. This consensual style of decision-making was evident in Upaplavya as

well, where the Pāndavas and their allies had gathered to decide the strategy

of getting Indraprastha back. Throughout the negotiations with the

Kauravas, taking the final decision regarding the war and subsequently,

while selecting the commander of the Pāndava army, Yudhishthira sought

the opinion of everyone involved. All views and ideas were deliberated

upon jointly before a decision was taken. Yudhishthira’s style was one of

the reasons why the Pāndavas warriors did not have any mutual ego clashes

that were common on the Kaurava side.6

The Game of Deception

Compelled by Duryodhana, Dhritarāshtra sent Vidura to invite Yudhishthira

to Hastināpur to play the game of dice. Vidura was against such a game. He

was aware a game like this would spell trouble for the Kauravas and the

Pāndavas. ‘Why do you look as if something is bothering you? Is the king

doing fine?’ asked Yudhishthira on meeting Vidura, who then stated the

reason for his arrival. ‘The king has constructed an assembly as ornate as

yours in Hastināpur. He invites you to see the palace and play a game of

dice with your cousins.’

Yudhishthira was visibly surprised. ‘A game of dice is more often a cause

of a larger dispute. A wise man would not agree to indulge in it. But if you

think it is appropriate then we will do as you say.’

Vidura replied grudgingly, ‘I am aware. Gambling causes conflicts. I

tried to warn the king. But he insisted I come to invite you. Shakuni, who is

an expert in the game and master of sleight, will be there along with other

players. So do as you deem right.’

Yudhishthira was worried. ‘This is a dangerous proposition. But seems

like such is destined. I will obey the order of the king of Hastināpur. As a

son, that is what I am expected to do though I do not wish to play the game.

Had the king himself not sent the invitation, I would have never agreed to

play with Shakuni. But if invited, I can’t refuse. That is my vow. I will

come to Hastināpur,’ he said.7

The Pāndavas entered the exquisite game hall. Shakuni glibly invited

Yudhishthira to begin the game. Yudhishthira was ill at ease. He stated

clearly that gambling is not a praiseworthy task and certainly not meant for

noblemen. Shakuni ignored his misgivings and instigated him to play, well

aware that Yudhishthira was a man of his word. He was not going to back

out when challenged. As planned, the game of deception began. It was

supposed to be a game between Duryodhana and Yudhishthira but

Duryodhana craftily announced that Shakuni will throw the dice on his

behalf. ‘It is not appropriate for someone to play on behalf of someone

else,’ Yudhishthira objected but to no avail.8 The game happened.

Everything was lost. Draupadi was humiliated. And the Pāndavas were

banished to thirteen years of exile.

The other four Pāndavas looked on enraged and embarrassed as

Yudhishthira staked them. They looked on even more helplessly when he

staked himself and Draupadi. But when Draupadi was openly humiliated in

the court, Bheema could no longer keep quiet. He did not shy away from

expressing his displeasure at Yudhishthira. He called him out for staking

Draupadi. ‘Even dishonourable gamblers wedded to unchaste women do

not stake their wives like you have. Even they have more sympathy for their

wives. You staked all our wealth and us as well. I did not mind that. You do

have right over us. But by staking Draupadi, you crossed the line. Just

because she married us doesn’t mean she deserves to be tormented like this.

For this plight of hers, I hold you solely responsible. Sahadeva, get me fire.

I will burn these hands of Yudhishthira that put Draupadi at stake!’ Bheema

hollered. Arjuna tried to cool him down. Yudhishthira had accepted to play

only in accordance with the norms of the day and Shakuni was trying to

intentionally provoke discord among them, he explained.

Yudhishthira did not fight the outcome. He accepted the exile. The

brothers followed him, so did Draupadi. They had enjoyed the luxuries of

Indraprastha together. They would stay with their elder brother in misery

too.

The Days in the Forest

Before departing, the younger Pāndavas pledged to kill Shakuni,

Duryodhana, Karna and Duhshāsana. Yudhishthira stayed calm. He was

respectful towards Dhritarāshtra, knowing fully well that the blind king was

complicit in their plight. He was going to spend the time in exile in

contemplation and atonement, in the company of sages.

The brothers and Draupadi adapted quickly to forest life. They were

accompanied by some of their helpers, handmaidens and priests. They spent

their time hunting, gathering food, practising archery, engaging in spiritual

discussions with men of learning and playing host to all those who came

visiting. Forest-dwelling ascetics and rishis would visit often, so would

their relatives and friends, including Krishna and the Pānchālas.

The Pāndavas would stay in one forest location for a few months and

then move on to another and set up their camp. The idea behind shifting

locations was the preservation of ecological balance in the area. In the

initial years, once when Vyāsa had visited the Pāndavas in their forest

dwelling, he had advised Yudhishthira to move to Dwaitavana from

Kāmyakavana. ‘Your prolonged stay here full of hustle and bustle disturbs

the lives of other forest-dwelling austere rishis who have made this place

their home. Moreover, the need for food for your cohorts and visitors has

depleted the flora and fauna of this place.’9

Their life had become busy once again but the disgrace meted out by

Duryodhana continued to fester in the hearts of the Pāndavas. Draupadi and

Bheema were more vocal about their emotions than the others. Draupadi

would often remind Yudhishthira to not lose sight of their eventual goal and

never forget the injustice done to them by the Kauravas.

Bheema was more incisive and aggressive in his expression. ‘Indra

himself couldn’t have harmed our kingdom, which was protected by

Arjuna’s Gāndiva. But we lost it all due to your lack of caution. We all have

accepted this suffering because of our affection for you,’ he would

sometimes say. Ever so often, he would incite Yudhishthira to cut short the

forest stay and wage a war against the Kauravas immediately. ‘It is better

for us to die in battle than resort to this kind of disinterest. In special cases,

thirteen months are representative of thirteen years. Thus, considering our

exile complete, we must challenge Duryodhana immediately and take back

our kingdom, as is befitting for warriors like us.’10

One other worry troubled Bheema. ‘How would we get through the

thirteenth year of disguise?’ he wondered. ‘How will we, who are so easily

identifiable in any crowd, conceal ourselves in a way that no one would

recognise? I am sure Duryodhana would have spread his spies far and wide

to ascertain our identities. Even then, if we do complete the year of disguise

successfully, I fear Duryodhana might again entice you to another game of

dice and you will accept it like you did when invited to play the second

game in spite of the humiliation of the first one. And once again, we would

be banished to years of suffering,’11 he would conjecture while trying to

persuade Yudhishthira to launch an offensive on the Kauravas at the

earliest.

Bheema’s words would pinch but Yudhishthira took them in his stride.

He regretted his indiscretion in those moments and accepted the criticism

gracefully. ‘The way you pierce my heart with your words is not

inappropriate. I cannot condemn you for the use of those words because,

undoubtedly, it is my fault that such a calamity has befallen all of you. I was

unaware of the deceitful moves of Shakuni and got tricked. Even then, on

seeing how Shakuni’s dice were turning according to his wishes, I should

have become cautious. But the shock of losing every round and the hope to

salvage it got me deluded and I couldn’t stop. Intense desire kills a man’s

fortitude. That happened to me and hence I do not find fault in your words,’

Yudhishthira said.

Recalling the incidents of the day, he reminded, ‘I willingly agreed to the

condition laid out by Duryodhana in the second round of dice. You were

there when he was spelling that out. Why did you not stop me then and

there while I was agreeing to it? You raised your objection but only after I

had accepted the condition of exile and the invitation to play. Nonetheless,

what hurts me is the torture Draupadi was subjected to and we did nothing

to help her. It was like we willingly drank a vial of poison. The pain of that

helplessness haunts me to this day. But now that I have given my word to

live through the thirteen years of vanvās, I cannot renege on that and call

for a war.’12

There was another reason, a practical challenge, due to which

Yudhishthira was willing to wait it out for thirteen years. ‘We cannot make

a decision about war recklessly. It will lead to more loss and pain. To be

able to succeed, we need to deliberate, strategise, make a clear plan of

action and then execute it to the best of our abilities. A task thus undertaken

is more likely to be favoured by destiny too. Intoxicated in your pride, you

are becoming restless for a war. But let me tell you the opposition we will

be faced with: Bhurishravā, Bhishma, Drona, Ashwatthāmā, Karna,

Duryodhana himself and his brothers. These are all exceptional warriors

and are well versed in the use of celestial weapons. Bhishma and Drona

empathise with us but they are in the service of Dhritarāshtra. If a war were

to happen, they would fight for Duryodhana. Moreover, the kings we had

subjugated during Rājasuya Yajna would ally with Duryodhana against us.

Duryodhana has been keeping his armies in good humour, paying timely

wages and luring them with rewards. Defeating them is not going to be easy

unless we are well prepared,’13 Yudhishthira explained his stance.

Soon after, on Yudhishthira’s advice, Arjuna left to get trained in

exquisite celestial weapons not accessible to ordinary warriors to start

preparing for a future war. ‘Duryodhana’s side is adorned by Bhishma,

Drona, Karna, Ashwatthāmā and other such warriors. Our success depends

on you. Hence, I suggest you go to the north and strive to secure the

knowledge of celestial weapons,’14 Yudhishthira said. In the five years that

Arjuna was away, the other Pāndavas and Draupadi undertook pilgrimages,

met various rishis and had some interesting adventures.

Yudhishthira’s Dream

After returning from their pilgrimage, the Pāndavas had once again

camped in Dwaitavana and resumed their āshram life. One night,

Yudhishthira had a dream. The animals of the jungle had come to see

him. They were sorrowful and sobbing loudly. ‘Who are you? Please

tell me whatever you wish to,’ asked Yudhishthira with folded hands.

‘We are the animals of this forest. Due to your hunting, only a

handful of us are alive now. Please do not destroy us completely.

Leave this forest and go to another location so that we can multiply

and replenish our species,’ the animals urged.

‘So will it be,’ promised Yudhishthira in his dream.

The next morning, on waking up, the eldest Pāndava was reminded

of his dream. He was overcome with compassion. He recounted the

dream to his brothers and said, ‘I believe, the animals are right. We

have lived here for over a year-and-a-half. It’s time we move.’15 They

did.

Bheema’s Exploits during the Vanvās

Three days into their vanvās, the Pāndavas were attacked by a rākshasa

named Kimir. He had specially come to kill Bheema to avenge his brother

Bakāsura’s death, whom Bheema had killed in Ekachakra Nagar. Kimir was

huge and extremely powerful. He challenged Bheema. Bheema was already

raging due to the Duryodhana’s deceit. Now Draupadi was also looking at

him with admiration in her eyes.

This further encouraged him. Kimir and Bheema fought with the might of

two huge boulders. Eventually, Bheema crushed the rākshasa dead.16

Later on, when Arjuna was away on an expedition to get the celestial

weapons, the other four Pāndavas with Draupadi undertook a long trip to

various places of pilgrimage. During one such trip in the Gandhamādan17

mountains, a beautiful lotus, whose fragrance pervaded the air around,

caught Draupadi’s attention. She was charmed by the sweet fragrance of the

lotus and desired for a bunch of those divine flowers. She lovingly

requested Bheema, ‘If I am dear to you please get me those flowers. I wish

to take them back to our āshram in the forest.’ How could Bheema refuse!

He picked up his gold-studded weapons and left, determined to please

Draupadi.

The route to the lotus pond was beautiful but daunting due to the steep

slopes and huge boulders along the way. The affection in Draupadi’s eyes

kept Bheema going zestfully. Soon, he reached the pond covered with

fragrant lotuses. But before he could take the flowers, a rākshasa named

Krodhavasha with his army of other similar-looking rākshasas stopped him.

‘This pond is not meant for humans such as yourself. If you wish to take the

flowers, get permission from our master Kuber.’ Bheema replied firmly, ‘I

do not see your master around. But even if I did, I do not see any need to

get his permission as this is a natural pond. It is not in your master’s home.

All living beings have as much right to this natural pond as your master.’

Saying so, he attempted to enter the pond.

To prevent him from entering, the rākshasas attacked Bheema. Kunti’s

second son born of Vayu deva was more than a match for them. Few

rākshasas survived the wrath of his mace. Having defeated them, Bheema

swam in the pond delightfully and then plucked the flowers for Draupadi.18

To fulfil another such request made by her, of being able to see the peaks of

the mountains near Rishi Arshtishen’s āshram, Bheema killed a rākshasa

named Manimān and made the area safe for Draupadi and other rishis to

wander.19

Towards the end of the pilgrimage, the Pāndavas resided in Badrikā

āshram waiting for Arjuna to return. Another rākshasa by the name Jatāsura

came to stay with them disguised as a rishi. He desired Draupadi. Once,

when Bheema was away on some errand, Jatāsura assumed his original

humongous avatār and kidnapped the three brothers along with Draupadi.

Somehow, Sahadeva managed to get himself and his weapon freed from

Jatāsura’s grip and ran to call for Bheema. When he came, a gory fight took

place, at the end of which the daunting Jatāsura was reduced to being a

lump of flesh without life.20

After Arjuna returned, other instances caused the Pāndavas to pick up

their weapons and fight. The Pāndavas, on Yudhishthira’s insistence, fought

the Gandharvas to liberate Duryodhana and his friends. Then, they had to

fight Jayadratha, their brother-in-law, to rescue Draupadi. Whatever be the

situation, Bheema stood strong to keep the Pāndavas and Draupadi safe.

Yudhishthira’s Wisdom Saves the Brothers

After Arjuna’s return from the expedition, the Pāndavas spent another year

in the Himālayas before returning to Dwaitavana. En route to the forest,

they stopped in the Kirāta desh, the kingdom of Subāhu. One day, during

their stay here, Bheema went hunting in the nearby forest. Chasing some

huge snakes, he reached deep inside the jungle, when a huge yellow snake

caught hold of him. Bheema had the strength of ten thousand elephants but

he was helpless against the grip of the mighty snake. After struggling for

some time, Bheema gave up. ‘Even the mightiest of lions can’t prevail over

me the way you have! You cannot be an ordinary snake. Who are you?’

asked Bheema, astonished.

‘I am Nahusha, one of your ancestors. I was cursed before to take birth as

a snake and hence here I am.

I have been starving for many days because I am under oath to accept only

that as food which falls into my grip at this time of the day on its own.

However, I have been given a boon too. If someone answers all my

questions satisfactorily, then I will be liberated from this snake avatār,’ the

snake replied.

Meanwhile, as Bheema had not returned from the forest, the Pāndavas

got worried. Yudhishthira ventured to look for him and reached the spot

where Nahusha had held Bheema. He offered himself as food to Nahusha.

The snake refused, repeating his pledge. ‘But if you answer all my

questions properly, then I will let your brother go,’ Nahusha said.

Yudhishthira agreed.

‘Who should we know as a Brāhmin?’

‘One who is truthful, charitable, forgiving, well mannered,

compassionate, austere and merciful is to be considered a Brāhmin.’

‘But these qualities can be seen in a Shudra as well. How then do we

decide?’

‘If a Shudra has these qualities and a Brāhmin doesn’t, then a Shudra is

not a Shudra and a Brāhmin is not a Brāhmin. One who has these qualities

is to be considered a Brāhmin and one who lacks these virtues is to be

considered a Shudra.’

‘So if only actions determine whether one is a Brāhmin or not, being

born in a Brāhmin family would mean nothing?’

‘I believe determining a person’s varna21 at birth is very difficult because

a lot of intermingling of varnas and races has happened. Therefore, the wise

consider only action as the indicator of varna.’

Nahusha was happy and satisfied with Yudhishthira’s answers. ‘You

know all that is worth knowing. How can I eat your brother now? I am

letting him go.’22

Towards the end of the twelfth year, the Pāndavas came back to

Dwaitavana, this time living only on a diet of fruits. One day, a priest came

running to seek their help. A wild animal had taken away his wood and

churning stick. Without those, the priest couldn’t do his ritual yajna. The

brothers immediately took off to find the animal and retrieve the wood and

churning stick. But their efforts were in vain.

They reached deep within the forest looking for the animal. Finding none,

they rested for a bit hoping to get some water.

Yudhishthira sent Nakula to fetch some water for them. Nakula

approached a lake nearby and was about to plunge in to drink some water

when a voice stopped him from doing so. ‘O Son of Mādri, I have a claim

over this lake. To drink water from here, you will have to first answer my

questions.’ Nakula looked around but didn’t see anyone. The thirst was

making him desperate. He shrugged off the warning and drank the water. In

an instant, he fell unconscious.

‘What is taking Nakula so long?’ wondered Yudhishthira and sent

Sahadeva to look for Nakula and get water. Sahadeva met the same fate, as

did Arjuna and Bheema. Eventually, Yudhishthira himself went looking. He

was shocked to see his brothers lying unconscious on the ground. ‘How can

this be possible? My brothers are invincible. Moreover, there seem to be no

marks of injury on their bodies. This seems like the work of some demonic

power,’ Yudhishthira thought as he tried to make sense of this strange

happening. His eyes fell on the water and he got up to parch his thirst.

The voice roared again, ‘Do not dare to drink this water before answering

my questions! Your brothers did, hence I killed them!’ Yudhishthira stopped

in his tracks. ‘You must be someone really distinguished because no

ordinary being can do this to my brothers. I am curious to know you as well

as I am a little bewildered. Please do reveal yourself.’

‘I am Yaksha. I rule over this lake. Answer my questions if you wish to

drink this water.’

‘I do not wish to take away that which is yours.

I will certainly attempt to answer your question to the best of my ability.’

Yaksha began his volley of questions. Yudhishthira politely answered.

Yaksha was pleased and convinced that Yudhishthira was indeed a man of

wisdom.

‘You have answered my questions. I grant you the life of one of your

brothers. Who would you like to be brought back to life?’ Yaksha asked.

Without a moment’s hesitation, Yudhishthira requested for Nakula to be

resurrected. Yaksha was surprised. ‘I am aware that Bheema is dearest to

you and to win the war you most definitely need Arjuna. Then why do you

pick Nakula who is, after all, your stepbrother?’

‘Dharma23 destroys those who destroy it and protects those who protect

it. Hence, I will never rescind dharma. My father had two wives, Kunti and

Mādri. They are both my mothers and I regard them equally. It is only fair

that both of them have at least one of their sons alive,’ Yudhishthira replied.

Yaksha was extremely happy to see Yudhishthira not lose sight of dharma

even in the face of sorrow. He resurrected all the Pāndavas and revealed his

real identity. ‘I am your biological father, Yama, the lord of dharma. I am

happy to see you steadfast in your virtues,’ said Yama. He granted the

Pāndavas a boon that they would remain unidentified in their disguise in the

thirteenth year of exile and left.24

Yaksha Prashna

Some of the questions asked by Yaksha and answers given by

Yudhishthira are:

‘What kind of a person who breathes has intelligence and is also

well known, but is really as good as dead?’

‘The one who does not serve the devas,25 guests, ancestors, family

members and his ātmā is as good as dead even if alive.’

‘Who is the friend of a traveller? Who is the friend of a

householder? Who is the friend of the unwell and who is the friend of

the one who is about to die?’

‘Co-travellers are friends of a traveller. A wife is the friend of a

householder. A doctor is a friend of the unwell and charity is the friend

of the one who is about to die.’

‘What is the footing of dharma? What does fame stand on? What is

the basis of heaven? What is happiness based on?’

‘Enterprise26 is the footing of dharma. Charity brings fame. Truth is

the basis of heaven and virtuous character brings happiness.’

‘Who is the best amongst the wealthy? What is the best among

wealth? What is worth gaining? Who is the happiest amongst all?’

‘Amongst the wealthy, those who are enterprising are the best.

Knowledge of the Vedas is the best wealth. Good health is worth

gaining. A content person is the happiest.’

‘When is a person considered to be dead? When is a country

considered to be dead?’

‘A man in extreme poverty is as good as dead.

A country in anarchy is considered to be dead.’

‘Giving up what makes a person agreeable? Renouncing what does

a person not grieve? Giving up what makes a person prosperous?

Giving up what makes a person happy?’

‘Giving up pride endears a person. Renouncing anger, he does not

grieve. Giving up unwanted desires makes a person prosperous. Giving

up greed makes a person happy.’

‘What is real knowledge? What is equanimity? What is compassion?

What is forthrightness?’

‘The knowledge of the essence of God is real knowledge.

Equanimity is tranquility of mind. Desiring well-being of all is

compassion. Even-mindedness towards all is forthrightness.’

‘Who is the biggest enemy of man? What disease has no cure? Who

is a noble man? And who isn’t?’

‘Anger is a man’s biggest enemy. Greed has no cure. One who

desires the well-being of all is a noble man. One who has no mercy or

compassion is not.’

‘What is ignorance? What is pride? What is lethargy? What is

grief?’

‘Not knowing one’s dharma is ignorance. Self-conceit is pride. Not

doing one’s duty is lethargy. Ignorance of true knowledge is grief.’

‘When is a person be considered a Brāhmin—by birth, action,

education or listening to scriptures?’

‘Not by birth, not by education, not by listening to scriptures does

one become a Brāhmin. Only by action can a person be considered a

Brāhmin.’

‘What does a person who has a sweet speech gain? What does a

person who acts with discretion gain? What is the gain for him who

has many friends? What does a man who is engrossed in his duty

gain?’

‘A person with sweet speech endears all. A person who acts with

discretion increases his chances of success. A person with many

friends lives with joy. A man engrossed in his duty achieves bliss27 in

this world and next.’

‘Who is truly happy? What is most astonishing? What is the right

path? What information is worth having?’

‘One who is not indebted to anyone, not away in a foreign land and

eats food in the fifth or sixth part of the day28 cooked in his own house

even if with scanty vegetables is truly happy. Every day in the world

umpteen creatures die, but those who are alive desire to live forever.

What can be more astonishing than this? Wise men have differing

opinions; logic can also lead to multiple conclusions and the scriptures

sometimes have contradictory indications. Hence, the right path is that

which was taken by noble people. The only information worth having

is this—time is cooking us all in the pan of this delusional world, with

a ladle of months and seasons on the fire of the sun fuelled by night

and day.’

Yaksha was very pleased. ‘You have responded to my questions

well. Now answer this last set—Define Purusha29—the one who is

truly known to exist? Who is Sarvadhani—one who has all kinds of

wealth?’

‘As long as a man’s virtuous actions are known in the world, he is

known to truly exist. One who is free of dualities and maintains his

equanimity in all situations—happiness and sorrow, pleasure and pain

—truly has all kinds of wealth.’

Satisfied with the answers Yaksha, revealed his real self to

Yudhishthira and brought the brothers to life.

The Year in Disguise

Twelve years in the forest had gone by. The coming year had to be spent in

disguise. The Pāndavas bade farewell to their priests and helpers requesting

them to take shelter in kingdoms of allies. Before leaving, their royal priest,

Dhaumya, gave them some practical advice on how to live like common

citizens to avoid standing out in the crowd:30

1. Serving a king living in his palace is not easy. During this one year of

disguise bother not about your pride and ego. Whatever comes your

way, humbly tolerate.

2. Do not trust a king completely. Do not start behaving as if the king likes

you even if he does. Do not use his seat, chariot, bed or any other item.

3. Seek relevant permissions with relevant authorities before you proceed

with a task. Keep the king informed about whatever you undertake.

4. Do not give unsolicited advice to the king about his responsibilities. But

do praise the king as opportune.

5. Do not become too friendly with the queens, those who regularly

interact with the queens or those who the king doesn’t approve of.

Maintain your distance.

6. Always remember the royal etiquettes and do that which is in the best

interest of the king.

The Pāndavas took his suggestions and deliberated on the place where they

could live in disguise. Arjuna suggested a few names from which

Yudhishthira selected Matsya desh. King Virāta of Matsya was very

powerful, old, generous and had been fond of the Pāndavas when they were

still in Indraprastha.

‘But what will you do in Matsya desh? You are soft-spoken, just and

generous. How will you manage to live like a commoner in Virāta’s

kingdom?’ asked Arjuna to Yudhishthira. ‘I will dress like a Brāhmin, take

the name Kanka and become a courtier in Virāta’s assembly. I will display

my skill in playing dice and keep the king and other courtiers entertained,’

Yudhishthira said smiling. He asked the brothers and Draupadi to choose

their disguise. Bheema decided to take up the role of a royal cook, as

Vallabha. Nakula proposed to become Granthika and take charge of the

king’s horse stables. Sahadeva said he would assume the name Tantipāla

and tend the king’s cattle. Arjuna declared he would present himself as a

eunuch and take the name Brihannalā. He would use the music and dance

skills he learnt in Indra’s palace to teach dance to the women in the palace.

Draupadi said she would assume the role of Sairāndhri and seek to work as

the handmaiden of Sudeshnā, the queen of Virāta, taking care of the queen’s

hair and dressing.

Walking through the rugged terrain and crossing mountains, forests and

rivers, the Pāndavas reached Matsya. First, they had to find a place to hide

their weapons. Arjuna suggested storing away their weapons on a huge

shami tree near an isolated cemetery, atop a hillock surrounded by forests,

en route to the city of Virāta. The brothers agreed. Having hidden their

weapons among the lush branches of the tree, they hung an orphaned dead

body lying around in the cemetery on one of its branches. The rotting smell

of the body would keep people from coming near the tree, they presumed.

Some cowherds saw the body hanging on the tree when the Pāndavas were

leaving. ‘It is a custom followed in our family,’ said the Pāndavas in

explanation and walked away.31

They arrived in Matsya desh. The brothers got the jobs they wanted and

settled in. For Draupadi, however, it wasn’t that simple. Seeing her roaming

in the city near the palace, Sudeshnā and the women in the palace were

bewildered. ‘Why is a woman of such immaculate beauty roaming around

like this in the city?’ they wondered. Sudeshnā called for Draupadi to be

brought to the palace and asked her the reason. Draupadi said she was

looking for a job in the palace as a handmaiden. ‘I refuse to believe you are

a handmaiden. And I am worried about keeping you in the palace too. If the

king sees you, he is sure to be infatuated by your beauty. He will leave me

for you. By keeping you in my palace I will bring upon my ruin,’ said

Sudeshnā, concerned.

Draupadi replied firmly, ‘No king or any other man can have me. I am

wedded to five young Gandharva men. They are extremely strong and

always watch out for me. I am no walkover either. My husbands stay

pleased with those employers who do not give me stale food and do not

make me wash their feet. And if any man tries to harm my modesty, they

will certainly kill him that very night. You need not worry.’ Her fears thus

assuaged, Sudeshnā employed Draupadi in her service.

One day, a renowned wrestler named Jimuta came to the city to challenge

the wrestlers of Matsya. All those who accepted his challenge were

defeated and killed in the wrestling pavilion by Jimuta. When no other

wrestler had the heart to come forward, Virāta called for his cook Vallabha.

Bheema hesitated as he was worried about being recognised. But refusing

the king was not an option. He came, fought and, in a nail-biting wrestling

match, defeated and killed Jimuta.32 Everyone was all praises for Vallabha

but luckily no one questioned his identity. Not then.

Most of the year passed by in relative peace. Then one day, Keechak,

Sudeshnā’s brother and commander of Virāta’s army, set his eyes on

Draupadi. Enraged to see a handmaiden not entertain his advances,

Keechak tried to force himself on her. Draupadi ran to the court of Virāta to

seek help. Keechak ran behind her and kicked her. Draupadi fell in front of

all the courtiers. Virāta looked the other way. Yudhishthira and Bheema

were there too. Bheema was so furious that he could have killed Keechak

there and then, but Yudhishthira stopped him. They had to live through this

only for a few more days.

Draupadi lamented aloud about Keechak’s attempt to defile her. She

wondered why her husbands were not coming to her rescue. The courtiers,

on hearing her story, were all praises for her gumption but no one had the

courage to speak against Keechak. Yudhishthira was also very angry at

Keechak. Hiding his anger, however, he asked Draupadi to leave and not

disturb the king, but not without hinting to her his wish. ‘Do not create a

scene here in the court. This is not the right time. Your Gandharva husbands

will fulfil your wishes. Anyone who has wronged you will be punished by

them. Leave now,’33 he said, trying to sound dismissive. ‘Let that person

who put his hand on me be killed,’ said Draupadi and walked away.

That night, Draupadi approached Bheema discreetly. She wanted

Keechak dead, nothing less. And she was aware that Bheema was the only

one who would fulfil her wish. Bheema was seething with anger at Keechak

anyway. They made a plan. Draupadi was to behave as if she was ready to

entertain Keechak and invited him to an unmanned Nrityashālā, the room

used for dance and music, the next night. Draupadi played along. Keechak

was overjoyed. He thought his power had brought Draupadi to her knees.

The next night, he came hoping to satiate his lust for Draupadi. But a shock

awaited him. Not Draupadi, but Bheema was waiting for him.

A gruesome duel ensued. Keechak was powerful but Bheema even more

so. In a few hours, Bheema had completely overpowered him. Keechak

roared frightfully like a broken trumpet struggling to get out of Bheema’s

steadfast grip. He was fast losing consciousness. Bheema began to whirl the

powerful Keechak on the ground. When he was almost motionless, the son

of Kunti grasped his throat and squeezed it tight. Pouncing hard on the

waist of Keechak, whose limbs had already cracked and eyeballs had

popped out, Bheema slayed him as one would slay a beast. Keechak’s body

was reduced to a lifeless ball of flesh.

Draupadi was delighted. Excitedly, she called the guards of the palace to

go and witness the gruesome end of him who attempted to violate her

sanctity. ‘Come and behold how the mighty Keechak has been slain by one

of my Gandharva husbands for lusting after another’s wife,’ she smirked.

People of Matsya believed Draupadi’s claims about her husbands and dared

not bother her after that incident.34

Keechak’s death made Duryodhana suspicious enough to plot with

Susharmā, the king of Trigarta, and attack Virāta. Their plot failed. Both

Susharmā and the Kaurava army were defeated, the latter by Arjuna alone.

The restraint shown by Yudhishthira in Virāta’s court the day that

Draupadi had come to seek punishment for Keechak was not a one-off

incident. When Yudhishthira was verbally and physically assaulted by King

Virāta on one occasion, he displayed the same restraint and did not even let

his brothers know, lest they react and endanger their disguise. The incident

happened when the news of the defeat of the Kaurava army at the hands of

Uttar and Brihannalā reached King Virāta’s palace.

Virāta pride knew no bounds. He attributed the success to his son Uttar’s

valour and couldn’t stop talking about it. While playing a game of dice with

Kanka, Virāta praised his son again. Very naturally, Kanka, replied, ‘With a

mighty warrior like Brihannalā by his side, how could Prince Uttar not win.

Brihannalā is unmatched in prowess and valour.’ This was not the first time

Kanka had praised Brihannalā. Virāta was furious. ‘How dare you compare

my son to a eunuch! Have you no discretion about what to say and what

should never be uttered? I have cautioned you before as well to not sing

high praises of Brihannalā and insult me. You can’t seem to shut up!’

Saying so, Virāta hit Yudhishthira’s face with the dice he was holding. The

dice hit Yudhishthira’s nose hard, causing blood to ooze out.

Yudhishthira immediately put his hands under the nose to stop the blood

from falling on the ground. Draupadi was standing nearby and saw the

event play out. She rushed to Yudhishthira with a bowl to collect the blood.

She knew what would happen if the other Pāndavas would see Yudhishthira

hurt. Just then, a messenger came in to inform the arrival of Uttar and

Brihannalā. Yudhisthira discreetly told the messenger to not let Brihannalā

come into the room at that time. ‘If he sees my injury and blood, he will not

leave anyone alive.’35 Draupadi, too, didn’t utter a word to anyone, not

then. It was now just matter of a few days before the Pāndavas would reveal

their identity.

Though the year of disguise had ended before the war of Virāta, the

Pāndavas came out of hiding a few days later. It was now time to claim

their kingdom back.

The Blessings

Talks of peace had fallen flat. Yudhishthira was ready to settle for just five

villages instead of Indraprastha. War would mean destruction of the clan, he

knew. But Duryodhana declared he would not even give them a needle’s tip

worth of land. All modes of diplomacy had failed.

The armies had assembled in the battlefield of Kurukshetra and stood

facing each other. The war conches had been blown. The armies were

waiting for the signal to attack. Instead, Yudhishthira removed his armour,

left his weapons on the chariot and walked towards the Kaurava army. The

brothers were baffled. They too got off their chariots and followed the

eldest son of Pāndu, so did other warriors along with Krishna.

‘What has come upon you? Why are you heading towards the enemies

without your weapons and on foot?’ the brothers asked. Yudhishthira did

not speak. He kept walking. ‘I believe he is going to take the blessings of

Bhishma, Drona and other elders. There is an ancient belief that if one goes

into a battle without seeking permission of the elders, he is sure to lose,’

conjectured Krishna. He was right. Yudhishthira stopped before Bhishma’s

chariot.

With folded hands, he bowed to his grandfather, ‘I have come to ask your

permission to fight with you. Please endow your blessings on me.’

Bhishma smiled. ‘Had you not come, I would have cursed you to lose.

Now I am pleased. Go fight with all your might. May success be yours,’

Bhishma blessed, adding, ‘And let me know if there is anything else you

desire. I am indebted to Dhritarāshtra. I serve at the pleasure of the king of

Hastināpur and thus I am beholden to fight on the side of Duryodhana.

Therefore, except for fighting on your side, you can ask me for anything. I

will happily grant your wish.’

‘I need your wise counsel, nothing more. You are invincible. I do not see

any warrior today who can defeat you. Please suggest a way by which we

can defeat you,’ Yudhishthira asked politely.

Bhishma laughed and replied, ‘You are right. Nobody can kill me in the

war. But the time is not yet ripe for my death. Come back again with this

question at another time. I will tell you then.’ Yudhishthira bowed again and

walked towards Dronāchārya. He sought Drona’s permission and blessing.

Drona offered to grant a wish as well. Yudhishthira asked Drona the way to

overpower him. ‘As long as I hold weapons in my hand, none of you can

kill me. Strive to get me to drop my weapons and sit down in the field. If I

hear some extremely unpleasant news, I will give up my weapons.’ The

Pāndavas took the blessings of all their elders and came back to their

chariots. The war formally commenced.36

Bhishma led the Kaurava army for the first ten days. Every day, he was

depleting the Pāndava army by thousands of soldiers and warriors. The only

way to get him out of the way was to ask him the way to defeat him, as

Yudhishthira had on the first day. On the ninth night, he again approached

his grandfather to seek an answer to that question. This time, Bhishma told

them the answer. He fell on the tenth day, unable to withstand Arjuna’s

arrows coming from behind Shikhandi.

The Fall of Dronāchārya

Dronāchārya took on the Kaurava mantle after Bhishma. With his arrival,

the war became deadlier. The rules of engagement were flouted. The

Pāndavas lost their dear sons, Abhimanyu and Ghatotkacha among others.

The death of Abhimanyu and Ghatotkacha had greatly agitated

Yudhishthira. He held Dronāchārya and Karna squarely responsible for their

deaths. He wanted them dead and sooner. Yudhishthira summoned

Dhrishtadyumna before the war commenced on the fifteenth day. He

reminded Dhrishtadyumna of the motive of his birth, ‘Move ahead and

destroy Dronāchārya. You have taken birth to be his nemesis. Fear not.’

Duryodhana once again called Dronāchārya a traitor for failing to protect

Jayadratha. Once again, hurt by Duryodhana’s taunts, Drona had pledged

his loyalty to Duryodhana. On the fifteenth day, Drona entered the

battlefield determined to crush the Pāndava army. That morning, umpteen

Pāndava warriors fell prey to Drona’s arrows, including Drupada,

Draupadi’s father and the king of Pānchāla, and Virāta, Uttarā’s father and

the king of Matsya.

Krishna knew that defeating Dronāchārya while he still held weapons in

his hand was a hopeless task, as Drona had also told Yudhishthira on the

first day. There was only one way to make Drona drop his weapons. ‘If only

he is convinced that Ashwatthāmā is dead, he would give up fighting.

Someone should tell him that Ashwatthāmā is dead,’ said Krishna.

Yudhishthira, though hesitant, agreed with Krishna’s suggestion. Bheema

didn’t waste a second. He rotated his mace and threw it on an elephant

named Ashwatthāmā in his troop and killed him. Then, within Drona’s

hearing range, Bheema screamed, ‘Ashwatthāmā is dead.’37

Drona was shocked but he was also suspicious of the veracity of the

news. He knew about the capability of his son. It wasn’t easy to defeat let

alone simply kill Ashwatthāmā. Drona ignored and continued his offensive.

In his eagerness to prove allegiance to Duryodhana, Drona did the

unthinkable. He drew out his Brahmāstra, one of the most potent weapons

of those times. Such weapons were not meant for use on human beings.

Fortunately, before Drona could hurl the Brahmāstra, the voice of the

rishis38 desisted him from committing one more sin. The immoral killing of

Abhimanyu was already a blot on his virtue. Drona withdrew the

Brahmāstra but continued the rampage of the Pāndava troops.

The words of Bheema, however, were still disturbing him. He decided to

confirm with Yudhishthira, who he believed would tell him the truth.

Krishna had forewarned Yudhishthira of the consequences of sticking to his

truth indiscreetly, ‘The way Dronāchārya is fighting, if allowed to continue

for even half a day more, your army will be exterminated. Sometimes, a lie

that saves lives is more important than a truth that kills.’ Bheema agreed

with Krishna and cajoled Yudhishthira to confirm Ashwatthāmā’s death.

Ashwatthāmā the elephant was indeed dead.

Yudhishthira was in a dilemma about the right mode of action.

Nevertheless, when asked by Drona, Yudhishthira replied affirmatively,

‘Ashwatthāmā is dead.’ Then in a very low voice, he uttered, ‘ 

 ’ (‘It could be a man or an elephant.’)39 Dronāchārya heard

only the first half of Yudhishthira’s utterance. Utterly dejected at what he

thought was the loss of his son and exhausted from the incessant fighting of

the past fourteen days and a half, Drona couldn’t immediately respond to

Dhrishtadyumna’s attack as he otherwise would. But he quickly got himself

together and launched an offensive at Dhrishtadyumna. Twice,

Dhrishtadyumna had to be saved, once by Sātyaki and later by Bheema.

Drona was still in no mood to drop his weapons. This time, Bheema

moved closer to Drona and said softly with a hint of derisiveness, ‘The son

for whose well-being you have been fighting is lying dead. Why are you

still interested in actions that don’t suit your calibre. You are a peace-loving

teacher. So much bloodshed doesn’t befit you.’40 The words had their

desired effect. Dronāchārya dropped his weapons and sat down in samadhi

at the back of his chariot. Taking advantage of this very moment,

Dhrishtadyumna, Draupadi’s twin brother, the prince of Pānchāla, killed

Dronāchārya.

The war continued for three more days after Dronāchārya’s death. Karna,

Duhshāsana, Shakuni, Shalya and Duryodhana himself fell soon after. The

Pāndavas lost their sons and relatives too. Every warrior had a huge role to

play in the victory of the Pāndavas. But three warriors stood out—Bheema,

Arjuna and Sātyaki.

Arjuna had misgivings about killing his relatives. Nevertheless, he

destroyed armies and armies of the Kauravas. He killed some of the most

daunting warriors on the Kaurava side like Bhagadatta of Prāgjyotisha,

Susharmā of Trigarta, apart from Jayadratha and Karna. But when it came

to his teacher and grandfather, his will to win fell short.

Bheema had no such misgivings. He had shown that he was in the war to

win. Relationships were not his concern once the war began. All the

hundred Kaurava brothers were killed by him. On the fourteenth day, as

Arjuna got closer to Jayadratha, on Yudhishthira’s advice, Bheema went to

back him up. Drona tried to obstruct his way. Bheema did not shy away

from retaliating. He broke his teacher’s chariot eight times before moving

on.

Bheema was passionate and aggressive. The patience of Yudhishthira or

the emotional effusiveness and humility of Arjuna were not for him. Even

as a child, he was mischievous and often played pranks on kids his age or

younger. But Bheema was also the gentle giant. He was kind and committed

to his mother, brothers and Draupadi. He was always there for his family,

keeping them safe from dangers and hardships as best as he could. That is

also why Yudhishthira had objected to Kunti’s decision to let Bheema face

Bakāsura in Ekachakra Nagar.

Bheema was straightforward and spoke his mind, sometimes without

consideration of any discretion. Even after the war, he couldn’t keep

himself from throwing taunts at Dhritarāshtra now and then. In rage and

pride, he was more like Duryodhana. But one of the most important

qualities that set the two apart was Bheema’s deference to his elder

brother’s wisdom. Duryodhana was a law unto himself. His haughtiness

was only aggravated by the indulgence of his father, uncle and Karna. For

Bheema, however, whatever be his view, he would eventually trust his

brother’s judgement and act accordingly. Yudhishthira and to some extent

Draupadi were the pivots of his life. Yudhishthira, on his end, had special

affection for Bheema. He knew he could depend on Bheema fully, in war

and in life.

Yudhishthira did not have the aggression of Bheema nor the effusiveness of

Arjuna. At times, he came across as devoid of emotion. Though that would

be misreading him. His repentance at his helplessness during Draupadi’s

humiliation, his sorrow seeing his brothers unconscious at the lake, his

hesitation for a war, his grief when informed about Karna being their

brother, his breakdown after the war witnessing the destruction—these

incidents give a glimpse of the emotional side of Yudhishthira.

One of the major strengths of Yudhishthira was that he did not let

emotions and impulses come in way of the larger goal. He was pragmatic

when the situation so demanded. He knew a war was a real possibility post

their years in exile. Hence, he encouraged Arjuna to prepare for that

eventuality and collect celestial weapons. During the year of disguise, his

goal was to ensure not being identified. He, therefore, chose not to

impulsively react when Draupadi was humiliated in the court of Virāta and

not even when he was physically hurt by the dice thrown at him by King

Virāta. But he also assured Draupadi that she would get due justice and

made no attempts to stop Bheema from punishing Keechak when the time

was right. During the war, his goal was to win. That is why he reached out

to Bhishma, lied to Drona and also chastised Arjuna when he sensed that

his younger brother was not fighting with his heart. His pragmatism was

evident even during the marriage of the Pāndavas to Draupadi. As an elder

brother, he had the right to marry Draupadi himself. But that would have

disrupted the unity of the brothers. He did what he thought was the right

thing to do then, even if it meant going against established norms.

The only blot on his conduct was the indiscriminate staking during the

game of dice. Per the norms of the day, Yudhishthira couldn’t refuse the

invitation to play and back out from staking as long as he had any wealth

left. But couldn’t he have put his foot down when Shakuni instigated him to

stake Draupadi? Or did he believe the courtiers would be more sympathetic

if Draupadi was with them and that could save them from ignominy? Or

had the desperation at the loss in the game got the better of his discretion

and patience? He did tell Bheema during the stay in the forest that the shock

of losing and hope of salvaging the situation deluded him. Or was it that he

was letting destiny take its course, as he had told Vidura when the invitation

to the game was extended? He did send Draupadi a message through his

trusted man to come to the assembly and express her pain.41 Had Draupadi

not come to the court that day, Dhritarāshtra may have never intervened.

One can only guess how history would have panned out in that situation.

Yudhishthira was patient and had an immense sense of justice, of dharma.

His discussions with Nahusha and Yaksha, his request to resurrect Nakula,

his determination to live through the years in exile—as it was a condition he

had agreed to—are a testimony to that. For the sake of peace, he agreed to

play the game of dice and accepted exile, knowing well that he was being

duped. He agreed to save Duryodhana and his ilk from the Gandharvas. He

was also willing to forgive and cede his kingdom to Duryodhana for just

five villages in return. However, peace cannot come at the price of

tolerating outright injustice forever. Justice and dharma had to prevail

eventually. Hence, when Duryodhana refused even the five villages,

Yudhishthira was not willing to cede anymore. By taking the final resort of

war, only after doing all he could to establish peace, Yudhishthira ensured

the Pāndavas would stay on the right side of history and dharma.

Dharma cannot exist in a vacuum. To sustain, it needs to be rooted in

enterprise, strength, compassion and ingenuity. Pāndu knew this well, wise

man that he was. He ensured his eldest son Yudhishthira, the son of

Dharma, was backed by the strength of Vayu and ingenuity of Indra.

Compassion and enterprise, they all had.

Ψ

Name Games

A name mix-up of Ashwatthāmā, the elephant with Ashwatthāmā, the

warrior, led to the death of Drona. There are a couple of other instances in

the Mahābhārata where a ‘name’ either saved or killed a person.

Āstik, the Saviour of the Nāgas

While Janamejaya’s Sarpa Satra was ostensibly to avenge the death of his

father and teach the reckless serpents a lesson, there was a backstory that

led to the unfolding of these events. The snakes were living with a curse

pronounced by their mother Kadru. Once, in a fit of fury over her wish not

being obeyed, Kadru proclaimed her disobeying sons would be wiped out

from the face of the earth.

Even the gods in heaven were shocked at the cruelty of this punishment

lashed out by a mother on to her children. Brahmā deva explained,

‘Everything happens for a reason. Many serpents had become vile and

dangerous for the beings in the world. This curse will serve as an antidote to

their nuisance.’ Vāsuki, the gentle king of the snake world, was extremely

worried about this eventual destruction of the race. He sought Brahmā’s

intervention. Comforting Vāsuki, the latter said, ‘Do not worry. Your

sister’s son will be the saviour of your race. When the appropriate time

comes, marry your sister to the rishi named Jaratkāru.’

Jaratkāru was a great rishi. He had spent several years doing rigorous

tapasyā. The householder’s life meant little to him but just to ensure his

ancestors were not disappointed, he resolved to get married and have a child

who could carry forward the ancestral lineage. However, he decided he

would marry only and only if

1. the girl had the same name as his,

2. the girl was offered to him and he didn’t have to go find her and

3. the responsibility of taking care of the girl was not to be his.

Rishi Jaratkāru moved from forest to forest in vain, hoping a girl would

come his way. But a girl who met all his conditions was not easy to come

by, until the day he reached the forest where Nāgrāja Vāsuki lived with his

sister. As fate had already planned, Vāsuki’s sister was also named

Jaratkāru.

Janamejaya wondered what Jaratkāru meant. Vaishampāyana explained,

‘The one whose body has become thin by way of rigorous austerities is a

Jaratkāru. Both the rishi and Vāsuki’s sister had acquired the name due to

the impact of the austerities.’

Rishi Jaratkāru, on entering the forest where Vāsuki dwelled, muttered, ‘I

seek a girl for marriage, one who is my namesake and doesn’t need me to

support her.’ One of the Nāgas heard this muttering and ran to inform

Vāsuki. On hearing about Rishi Jaratkāru’s arrival, Vāsuki was elated. He

took along his sister and offered her to him as his wife. The rishi was still

not very certain, because the girl had to be his namesake—a challenging

condition. Vāsuki convinced him that his sister was indeed Jaratkāru and

also that the responsibility of looking after the sister would be his own.

Through the union of the rishi and Vāsuki’s sister, a bright boy was born.

This boy was Āstik. Blessed with wisdom, Āstik learned the shāstras quite

early in life and grew up to be a wise young man. By getting Janamejaya to

stop the yajna midway, Āstik became the saviour of his mother’s family and

saved the snakes from annihilation.

All thanks to Jaratkāru finding Jaratkāru!

Chitrangad

After Shāntanu’s death due to old age, Chitrangad, the eldest son of

Satyavati was crowned the king of Hastināpur. Chitrangad was brave and

strong but also a brat. The power of the crown had made him reckless. He

had become rude and looked down upon other kings and even learned men.

It so happened that the king of the Gandharvas was also named

Chitrangad. At some point, due to his haughtiness, the Kaurava Chitrangad

had managed to enrage the Gandharva Chitrangad. To avenge the

humiliation, Gandharva approached the Kuru prince. He said,

‘      

    ’

(Ādi Parva 108.9)

‘O Prince, you have the same name as me, so either fight with me or change

your name. I can’t let him go who is undeserving of my name.’

Proud of his ancestry of mighty warriors, the Kaurava Chitrangad was

not the one to bow out, nor did he have the discriminatory intelligence to

think through the wisdom of accepting the challenge. He immediately

agreed. The Gandharva proved to be the mightier warrior of the two and

killed the Kaurav Chitrangad.

Had Chitrangad lived and remained the king, the Mahābhārata as we

know could have been entirely different.

Ψ

The Blindfolds

Dhritarāshtra, Pāndu and Vidura had finished their education and training. It

was time to get them married. Bhishma had heard many good things about

the daughter of the king of Gāndhār, Subal. Gāndhāri was a virtuous young

lady, well versed in economics and administration1. An ardent devotee of

Shiva, she had received a boon from Him to beget a hundred sons. Bhishma

thought she could be a worthy spouse to Dhritarāshtra.

Bhishma visited Subal with the proposal for Gāndhāri’s marriage to

Dhritarāshtra. On being told about the lack of eyesight of the prince, Subal

hesitated. But then, the Kuru kingdom of Hastināpur protected by Bhishma

was mighty, renowned and prosperous. Hence, giving the proposal some

serious thought, Subal agreed to marry his daughter to Dhritarāshtra.

When Gāndhāri learnt about the blind prince and that her parents were in

favour of the marriage, she did not object. Instead, she took a silken cloth,

made many folds and tied that sash around her own eyes. This was

Gāndhāri’s way of indicating her acceptance of her husband and her future

life. ‘I will never see any flaw in my husband,’ she vowed. The marriage

was solemnised. Gāndhāri was received by Bhishma and the Kaurava

family with a lot of respect. On her part, Gāndhāri, with her devotion and

affectionate conduct, quickly won over the hearts of her husband’s family.2

Veda Vyāsa was so impressed by Gāndhāri’s service that he conferred upon

her the boon of begetting hundred sons, once again.

Gāndhāri’s joy knew no bounds on the day she realised she was pregnant.

Dhritarāshtra had harboured a desire of having a son before Pāndu would.

He hoped his son would be the eldest of all the Kuru children of that

generation. Gāndhāri had wished that too. But that was not to be. Although

her delivery was overdue the labour was not starting. Then came the news

of the birth of Yudhishthira to Kunti and Pāndu. Frustrated, she hit her

stomach hard to get the baby out. To everyone’s surprise, what came out

was a lump of flesh. Gāndhāri thought she had a miscarriage and was about

to throw away the lump but Vyāsa stopped her.

‘Soak the lump in cold water now. Get me a hundred pots filled with

ghee and make arrangements to store these pots in a dark and cool place,

where they cannot be easily accessed,’ Vyāsa instructed. Gāndhāri and her

maids did as they were told. When the lump was properly soaked in water,

one of the maids was asked to separate the ball of mass into hundred

thumb-sized smaller lumps. Gāndhāri had an intense desire to have one

daughter along with the hundred sons as per the boon. Vyāsa had read her

mind long before. After the maid made hundred equal-sized lumps, one

additional lump remained. Vyāsa asked for one more pot of ghee. He then

put the lumps in the pots, covered their mouths and asked them to be hidden

in the appropriate location. ‘Let them be hidden for the length of your

pregnancy. Only then open the lids of the pots,’ he said and went away.

At the stipulated time, Vyāsa came back. He got the pots opened one by

one and took the babies out. The first one to be taken out was Duryodhana.

As soon as he was brought out, he started crying loudly. His cry sounded

like the braying of a donkey. As if responding to his cry, donkeys, jackals,

crows and other such creatures started croaking loudly, creating a hideous

commotion. A sudden thunderstorm struck the city. These omens were

inauspicious. Dhritarāshtra was too elated to bother about omens. ‘This

eldest son of mine is second only to Yudhishthira in our family. Will he

become the king of Hastināpur?’ he excitedly asked Vidura and Bhishma.

Vidura hadn’t missed the omens. ‘The indications that have emerged at

this boy’s birth do not augur well for the family. He seems to be a harbinger

of destruction. It might be a better idea to give up this kid and save the

larger family,’ he warned. ‘You will still have ninety-nine other sons. Wise

sages have said, “If need arises, for the sake of the family, one should

sacrifice the son. For the sake of the town, a family should be sacrificed and

for the sake of the country, the town should be sacrificed”,’ Vidura added.3

Dhritarāshtra was already enamoured by his eldest son and did not heed

Vidura’s advice; not this time nor in the future. His love and ambition for

his son only increased as the boy grew up. A father who was naturally blind

had further been blinded by ambition and a mother who had made a

conscious choice to not see—neither of them could see the man their eldest

son was growing up to be. When they did see, it was already very late.

Duryodhana hated his cousins from the moment they came to Hastināpur.

His hatred got a boost due to the indulgence of his father and maternal

uncle Shakuni. He even tried killing Bheema by poisoning his food.

Dhritarāshtra and Gāndhāri were either so out of touch with their son that

they didn’t know of his deeds or if they did, they looked the other way.

Vidura and Kunti too decided to keep quiet about Duryodhana’s

machinations. And the eldest son of Dhritarāshtra continued to act with

impunity.

The boys grew up and finished their training with Dronāchārya.

Considering Yudhishthira’s wisdom and virtues, the elders advised

Dhritarāshtra to declare him as the crown prince of Hastināpur.

Dhritarāshtra agreed. He wasn’t happy but could not find a valid reason to

refuse. Duryodhana was not pleased but kept quiet. The Pāndavas were

becoming increasingly popular with the citizens of Hastināpur. The people

couldn’t stop talking about Yudhishthira’s sense of justice, Bheema’s

strength, Arjuna’s humility and their conquests of the kingdoms around.4

Dhritarāshtra did not hate the sons of his younger brother. Nevertheless,

the ambition to see Duryodhana become the king of Hastināpur was

strongly etched in his heart. The popularity of the Pāndavas was giving him

no peace. He was aware that the Pāndavas outdid his sons in virtue and

valour. To seek a solution, he consulted a sage named Kanik, an expert in

diplomacy. Kanik, by way of a fable, encouraged the king to act with tact

and eliminate a stronger enemy without overt aggression.5 The idea seemed

to suit Dhritarāshtra.

The Cunning Jackal

Dhritarāshtra wanted to know how to use diplomacy to deal with

stronger opponents. Kanik told him a story of five friends—a jackal, a

lion, a mouse, a mongoose and a wolf. One day, the friends were trying

to hunt a deer but the deer was very agile and couldn’t be caught. The

friends deliberated and came up with a strategy. As per the plan, the

mouse nibbled the feet of the deer when it was asleep. The deer woke

up with wounded feet. It couldn’t run anymore and wobbled as he

moved. Taking advantage of that, the lion easily hunted it down.

When the friends gathered to relish the meat, the jackal stopped

them. ‘Why don’t you go and freshen up? I will guard the meat,’ he

said. The others liked the suggestion and went to the lake nearby to

bathe. The lion was the first one to return. Seeing the jackal sad and

worried, he enquired what the matter was. The jackal replied with

anguish evident in his voice, ‘How do I not be upset? Do you know

what the mouse said about you? He said, “Damned be the power of the

lion. He considers himself the king of animals but couldn’t even kill

the deer by himself. Now he is going to relish the deer which was in

reality killed by me.” The mouse claimed credit for the meat with so

much pride that I wish not to eat the meat of any animal that was

hunted with the help of a tiny little mouse!’

The lion’s ego was hurt. ‘Huh, yes, you are right. I too do not wish

to eat this meat. I will hunt alone and prove to the mouse that I don’t

need his help!’ roared the lion and walked away.

Next came the mouse. He too asked the jackal the reason for his sad

face. The jackal replied, ‘I have to warn you, dear friend. The

mongoose has refused to eat this meat. He says the lion’s bite has

made it poisonous. Instead, the mongoose plans to kill you for his

food.’ The mouse was frightened and disappeared into some hole to

save his life.

Then came the wolf. To him, the jackal said, ‘I don’t know what

happened between the two of you but the lion is upset with you. He

has gone to get his wife so that together they can pounce and feast on

you.’ The wolf was taken aback. He did not wish to take any chances

and ran away as fast as he could.

The pattern followed when the mongoose returned. Only this time,

the jackal had changed his expression. He looked menacingly at the

mongoose and threatened, ‘I have just defeated the lion, the mouse and

wolf with the strength of my brawn. If you wish to eat this meat, you

will first have to fight and defeat me.’ The mongoose chickened out.

‘If the lion and the wolf couldn’t defeat you, who am I to even attempt

to challenge you?’ saying so, he ran away.

The jackal had a hearty laugh and relished the meat all by himself.

‘O King, this is how a smart administrator should deal with his

enemies. Scare the meek, bow to the powerful, entice the greedy with

money and challenge the weak,’ explained Kanik.

Duryodhana had already begun plotting to get the Pāndavas out of his way

with the help of his uncle Shakuni, brother Duhshāsana and new-found

friend Karna. Stating his concern regarding the growing popularity of the

Pāndavas, he asked Dhritarāshtra to get them out of sight and mind of the

subjects by sending them away to a faraway town of Vāranāvata under

some pretext. Dhritarāshtra liked the idea.

What Duryodhana had not told his father was the plot of killing the

Pāndavas once they reached Vāranāvata. He had engaged a person named

Purochana to construct an inflammable palace for the Pāndavas. Once

Purochana had won the brothers over with his sweet talk, he was to set the

palace on fire and burn them alive.

Dhritarāshtra instructed Yudhishthira to visit Vāranāvata along with his

brothers. The Pāndavas, unaware of the schemings, happily obeyed and left

for Vāranāvata with their mother. Vidura learnt of this devious plan from

his spies. When the Pāndavas were leaving, he forewarned Yudhishthira of

the imminent danger that awaited them. He said it in a language of

Mlecchas6, which few others apart from him and Yudhishthira knew.

In Vāranāvata, Purochana acted his role per the script. The Pāndavas

played along. At an opportune time, before Purochana could realise what

was happening, they set the palace on fire and escaped. People believed the

Pāndavas were burnt dead along with Purochana in the palace. The news of

their death reached Hastināpur. Everyone mourned the death of their

favourite princes. Dhritarāshtra expressed his despair in public and quickly

declared Duryodhana the crown prince of Hastināpur.

The Pāndavas came out of hiding only after securing Draupadi as their

wife and the powerful Pānchālas as their in-laws. Vidura gave the news of

the Pāndavas’ escape and subsequent marriage to Dhritarāshtra. The king

displayed his delight and praised the virtues of Yudhishthira, more out of

compulsion than genuine joy. He expressed his displeasure to Duryodhana

later and confessed he had to put up a happy face before Vidura. He also

asked Duryodhana and Karna to figure out a way to deal with the Pāndavas

in the changed circumstances in consultation with the ministers of

Hastināpur.7

Bhishma stated his position clearly. ‘I do not discriminate between the

sons of Dhritarāshtra and Pāndu. Duryodhana believes Hastināpur is his

inheritance, so do the Pāndavas and rightly so. It will only be fair that both

Duryodhana and Yudhishthira get a fair share of their inheritance by

dividing the kingdom,’ he proposed.8 All other ministers agreed. They

asked Dhritarāshtra to divide the kingdom and give half of it to the

Pāndavas. The blind king could not contest the unanimous suggestion and

gave Khāndavaprastha to Yudhishthira.

Peace prevailed for a few years until Yudhishthira successfully conducted

the Rājasuya Yajna. The prosperous Khāndavaprastha, which was now

named Indraprastha, bedazzled the Kauravas. Duryodhana was green with

envy. He vented out his frustration to Dhritarāshtra and pestered him to

invite the Pāndavas for a rigged game of dice. Dhritarāshtra had misgivings

about such a game. He wanted to avoid any confrontation with the

Pāndavas, who were now powerful and had very strong allies. But he had to

yield to his son’s obstinacy.9 Vidura tried to dissuade the king from

becoming the cause of a larger family clash. ‘If destiny has planned such, so

will it be,’ shrugged Dhritarāshtra.10

The game happened. Shakuni won strike after strike for Duryodhana.

Vidura kept raising his objections. But Dhritarāshtra couldn’t hide his

pleasure at his son’s winning streak. Only when Draupadi shamed the

assembly and Gāndhāri requested his intervention, Dhritarāshtra stopped

the ridicule. Though within a few hours, coerced by Duryodhana, he

changed his mind. ‘If you let the Pāndavas go away to Indraprastha now,

they will surely attack us. Instead, if we take away their wealth and use it to

buy support from other kings, we will become much stronger to face the

Pāndavas,’11 Duryodhana had argued.

Gāndhāri shuddered at the thought of the direction in which her sons

were headed. She shared her misgivings with Dhritarāshtra. ‘Do not yield to

Duryodhana’s whims. Vidura had warned us during his birth that he will

lead the family to destruction if not given up. Be aware that you do not

become the cause of the devastation of the Kuru lineage by toeing the line

of Duryodhana. You should have punished him for his transgressions before

but you condoned them. Even now, it is not too late. Rein him in. If not,

give him up and save our family from the impending carnage,’ she

implored. Dhritarāshtra brushed off her concern. ‘I cannot dissuade

Duryodhana from acting per his wishes. If that means destruction of our

clan, so be it,’12 he said, summoning the Pāndavas to another round of the

game, losing which they would have to accept thirteen years of exile.

As expected, the Pāndavas lost and left for the forest but not before

pledging to kill the sons of Dhritarāshtra in the war that would happen after

thirteen years.

The Birds That Spewed Gold

The way the game of dice was unravelling, it was clear to one and all

that Duryodhana and his friends intended to usurp all that the Pāndavas

had. As Dhritarāshtra himself was encouraging the deceit, all the

guests and courtiers watched in silence. Only Vidura and later Vikarna

voiced their concern. Vidura pleaded with Dhritarāshtra to consider the

potential consequences and stop the game. To underscore his point, he

narrated a parable.13

In a forest lived a pair of birds that spewed gold every time they

chattered. The king heard about these extraordinary birds and asked a

hunter to capture them. When the birds were resting in their nest, the

hunter caught them and presented them to the king. The king observed

that the birds indeed spewed gold when they chattered. Overcome with

greed, he thought, ‘There must be a lot of gold in their stomach. I can

get all that gold in one stroke by killing these birds.’ He ordered his

servant to cut open the stomach of the birds and take all the gold out.

The birds were killed but no gold was found.

‘The king, blinded by his greed and desirous of a quick gain, lost

both the birds and the gold that they would have produced in the

future. Likewise, do not get swayed by the greed to acquire the wealth

of the Pāndavas by treachery. Or like the king who killed the birds, you

too will have to repent in the future. Instead, nurture the Pāndavas with

your love and benefit for the rest of your life,’ Vidura had advised.

Thirteen years ended, and with that, the exile of the Pāndavas. Duryodhana

had made it clear that he had no intention of returning Indraprastha to the

Pāndavas. He knew Dhritarāshtra would not take any decision against his

wishes. He was aware that if Dhritarāshtra ordered a war, all the Hastināpur

warriors, including Bhishma, Drona and Kripa, would fight on his side,

whatever be their misgivings. Karna was already willing to die for him. In

the meanwhile, Duryodhana had managed to forge alliances with many

other kings of Bhāratavarsha.

To avoid the war, Dhritarāshtra sent Sanjay to Yudhishthira to request

him to do the ‘right thing’ by not initiating a war against his own brethren

but offered nothing in return. The preaching was not acceptable to the

Pāndavas who had kept their word of thirteen years of exile in spite of

knowing it was a rigged game. As the war seemed more and more real,

Dhritarāshtra got worried. He never had any illusions about his son’s

prowess nor had he ever underestimated the capabilities of the Pāndavas,

especially when backed by allies such as the Yādavas and the Pānchālas. He

had a premonition of how a battle with them would end—certainly not in

Duryodhana’s favour.

This time, Dhritarāshtra made a genuine effort to convince Duryodhana

to give up his obsession of warring with the Pāndavas. So did everyone else

in the Hastināpur assembly. Even Krishna had appealed to the king to step

in and stop Duryodhana from plunging the country into ruin. All efforts

were futile. As a final measure, Vidura urged Dhritarāshtra to imprison

Duryodhana and save the family. Dhritarāshtra did not pay heed to that but

he did ask Gāndhāri to make her son see some sense.

Gāndhāri was more direct in her reproach. To Dhritarāshtra she said,

‘You are as much to be blamed for the situation we are faced with today.

Your overindulgence in your son has brought us here. You relinquished

your power and discretion to your cruel son and his crooked advisors.

Should you not have punished Duryodhana when he was going astray and

creating fault lines in the family?’

To Duryodhana, she exhorted the virtue of listening to the wisdom of his

elders and not get deluded by greed and anger. ‘Greatness is achieved only

by practising self-control. Emotional reactions and unchecked desires only

lead to a person’s downfall. Control yourself before you aim to control your

enemies. Live a prosperous life taking care of your part of the kingdom and

let the Pāndavas have their share. Your elders have as much affection for

you as they have for the Pāndavas. Listen to their counsel. Do remember,

the only reason they will fight on your side is because of their loyalty to the

Hastināpur throne, not because they believe in you. They will never be able

to look at the Pāndavas as their enemies.’14

The wise advice and counsels fell on Duryodhana’s deaf ears. It was too

late to make him see sense. He had rarely heard no for an answer, definitely

not from his parents. His jealousy of the Pāndavas and desire to harm them

should have been disciplined when he was still young. Dhritarāshtra was

blinded by his love for his son. But what had Gāndhāri done? Was

Duryodhana not her son too? The blindfolds of the parents were probably

too thick to see the course of the future.

The Kurukshetra war happened. Destiny prevailed. All the sons of

Dhritarāshtra and Gāndhāri were killed. The blind king was shaking with

grief. ‘Who must be as unfortunate as I am today, losing every single person

I cared for? I don’t remember committing any such grave a sin in this birth

that deserved such a terrible punishment. Surely, I am being punished for

something done in my previous birth,’ he moaned.

Sanjay reminded him. ‘All the elders of Hastināpur had expressed to you

their concern over the arrogance and highhandedness of Duryodhana. You

ignored their pleas. Duryodhana wanted the kingdom and wealth for

himself by hook or by crook. In his greed, he did not listen to any word of

caution. He surrounded himself with equally bigoted ministers like

Duhshāsana, Karna and Shakuni. You did not chastise your son when you

should have. Rather, out of your greed, you encouraged Duryodhana. Now

you mourn like a person who cries about getting burnt after setting a cloth

on fire and wrapping it around his body himself.’15 Vidura was a little more

compassionate in his speech and comforted the king, explaining the

helplessness of man before destiny.

To perform the final rites of the fallen heroes, Dhritarāshtra, Gāndhāri,

Kunti and the wives of the warriors headed to Kurukshetra. The Pāndavas

came to see them. Everyone was grieving. The loss of sons, husbands and

fathers was real and irreversible. Dhritarāshtra was most angry at Bheema.

This middle son of Kunti had been responsible for the death of every single

son of his, including his favourite Duryodhana. When Bheema approached

Dhritarāshtra and bowed to him, the blind king called him closer to

embrace. Krishna had sensed his anger. He pulled Bheema back and placed

an iron statue before Dhritarāshtra. The force of the king’s embrace was

such that the statue crumbled and the king’s mouth started bleeding. He

thought he had killed Bheema and began to wail. Sanjay held the king.

‘Bheema is fine but what you did wasn’t right,’ he said dispassionately.16

Krishna came down on him even more harshly. ‘You are wise and

knowledgeable, O King. You had the chance to make a decision about this

war. You did. Now why should you be so angry? You had been warned

about the disastrous consequences by one and all. Just look at you; your

behaviour has never been just. You let yourself be subservient to

Duryodhana. It was Duryodhana who got Draupadi dragged to your court

and humiliated her. Bheema had pledged right then to kill him. Bheema

only fulfilled his pledge in this war. Do give a thought to the cruel acts of

Duryodhana who harassed and exiled the Pāndavas for no fault of theirs

before you hold them guilty.’

Dhritarāshtra had calmed down by then. ‘The love for my son and his

loss had agitated my mind. I am glad you saved Bheema. The Pāndavas are

the only ones I have now to live for,’ he said, embarrassed and tearful.17

The complete annihilation of her sons had unsettled Gāndhāri. When

Yudhishthira and the brothers went to see her, she got up to curse them.

Veda Vyāsa had read her expressions and mind. He stopped her, ‘Do not say

what you’ve gotten up to say, Gāndhāri. Before, when Duryodhana came

seeking your blessing for his victory, you refused to indulge him stating,

 :  : (Victory will be on the side of justice). In this great

battle, your words have come true. Victory has been on the side of justice.

You have always tread the path of dharma. Now why do you wish to go

astray? Forgive the Pāndavas.’

Gāndhāri stepped back, holding herself steady and replied, ‘I do not wish

ill for the Pāndavas. But what do I do? The death of my sons has devastated

me! I know this disaster has been caused by my eldest son and my own

brother. I have nothing against any of the Pāndavas. There is just one thing

that I am not happy about—the way Bheema killed Duryodhana!’18

Bheema politely explained his action, reminding Gāndhāri of the incident

in the game of dice, his pledge and the need to kill Duryodhana to secure

the kingdom for Yudhishthira. Gāndhāri couldn’t fault the reason. She then

spoke about the gory act of Bheema of drinking the blood of Duhshāsana.

That act was not befitting of a warrior, she claimed.

Bheema again explained that he was bound by his oath taken in the

assembly of Hastināpur. ‘But I did not drink his blood. Not even a drop of

blood went beyond my teeth. I only touched the blood to my mouth to fulfil

my pledge,’ he clarified, adding, ‘That said, you were aware of the cruel

ways of Duryodhana towards us. You did not stop him then. Why do you

blame us now?’

Gāndhāri understood all the explanations mentally, but her emotions

were still not in her control. She was a mother, after all, who had lost a

hundred sons in eighteen days. Addressing Bheema, she again deplored,

‘You are an invincible warrior, Bheema. You killed a hundred sons of mine.

Why did you not let even one of my sons live? Dhritarāshtra and I are old.

For our sake, you should have let go of at least one of my sons. I wouldn’t

have been so broken today if you’d let one of them live.’ Thus saying, she

again became livid and screamed out for Yudhishthira. The heat of her

anger could be felt from a distance. Even through the blindfolds, her gaze

blackened Yudhishthira’s toenails.

Nobody said anything. In a few moments, Gāndhāri’s fury had settled.19

She then wished to see the bodies of the warriors lying on the field. The

Pāndavas and Krishna accompanied her. Her daughters-in-law were already

on the field trying to locate the bodies of their husbands and sons. Some

were wailing uncontrollably, some were lamenting aloud, while some others

were fainting from shock and grief. She could smell the rotting flesh. She

could hear the sounds of jackals, crows and vultures aiming to bite into the

flesh of the corpses. She even tripped over some severed limbs and trunks a

few times. She touched the mangled and mutilated bodies of her sons,

feeling their injuries and their blood that had dried. She heard the loud

mourning of her daughter Dushālā who was struggling to find the head of

her husband Jayadratha.

Turning to Krishna, Gāndhāri wept, ‘Krishna, I am certain, it is only

because of you that the Pāndavas survived this war. How else could anyone

stay safe having faced the mighty warriors like Drona, Karna, Bhishma and

Ashwatthāmā? The day you left Hastināpur unable to convince Duryodhana

for a treaty, Vidura had warned us of the devastation.’

Her heart was overcome with fury and grief. ‘Krishna, you were right

here. You saw the cousins destroying each other. How did you allow it to

happen? You are very powerful. You wielded a special kind of reverence

among both the Pāndavas and the Kauravas. If you had really desired, the

war wouldn’t have happened. But you let the war happen. I can only deduce

from this act of yours that you wanted our clan to get destroyed. You’ve

committed a crime, no less. Now face the consequence of it.’

Then, in a fit of desperation, she cursed Krishna, ‘Because you ignored

this massacre of the cousins of our family, you will have to see the massacre

of your own family. Thirty-six years from now, your brothers, sons and

cousins will kill each other in front of your eyes and seeing them all perish,

you will roam around the forest, meeting an obscure death. The women of

your clan will cry over the bodies of their husbands just like my daughters-

in-law are lamenting today!’20

Krishna let Gāndhāri pour her heart out. A mild smile danced on his face.

‘So it will be as you say. You have only stated what the future holds. No

doubt the Yādavas will be destroyed. They have become too powerful for

their good. That said, do look at your actions too. Your evil-minded son was

cunning, envious and extremely conceited. He was cruel and a

personification of malice. He disobeyed everything the elders told him. You

did little to curb these vices of his. Instead, he was only encouraged. Do you

think what you did was fair? How then do you hold me responsible for the

inevitable outcome?’ he said plainly but calmly.

When Gāndhāri calmed down, Krishna was more affectionate. ‘A warrior

lady like you gives birth to sons to fight valiantly in the battle and lay down

their lives fighting, without succumbing to fear. Your sons have died a

heroic death,’ he consoled21 the helpless mother.

Gāndhāri’s grief subsided with time—the loss was permanent, so were

her blindfolds.

Ψ

The Ideal of Fetters

and Freedom

Bhishma

‘Do not kill this baby of mine. You have drowned seven of our babies

already. What kind of a mother are you? What a grave sin has been

committed by you!’ screamed Shāntanu, trying to save his newborn child.

Shāntanu was the king of Hastināpur. He was the son of Pratipa, born in

the distinguished lineage of Kuru and Bharata. One day, he met a beautiful

woman named Gangā by the banks of the river Gangā. They fell in love.

Shāntanu proposed marriage to Gangā. She agreed but with a condition, ‘I

will marry you if you promise to never question me for any decision or

action of mine. The day you do, I will leave.’ Shāntanu readily agreed.

Their life was blissful, right up until the day that the queen delivered

their baby boy. As soon as the child was born, she took the baby to the bank

of the river and drowned him. This happened every time a child was born to

her. One by one, Gangā had drowned seven of her sons. Shāntanu’s heart

sank every single time but he couldn’t muster the courage to stop Gangā for

the fear of losing her.

Eventually, the couple had an eighth child, also a son. This time,

Shāntanu had reached the end of his tolerance. He was not going to let

Gangā kill his child. He stopped her. She smiled and said, ‘Now that you

have stopped me, I will not drown this child of yours. However, it does

seem like my time with you is over. You have broken your word. So I will

leave now and take this baby along. At an appropriate time, I will return to

you this prince of Hastināpur.’ Saying so, she walked away with the baby,

who was named Devavrata.

Gangā raised the baby well till he became a smart young boy. He learnt

the Vedas, became an ace archer and acquired expertise in warfare,

diplomacy, administration and economics. He learnt warfare under the

guidance of the great Parashurāma. After Devavrata had finished his

education, Gangā brought him back to Hastināpur and left him in the care

of his father Shāntanu, who was delighted to see his son. Devavrata

resembled him in looks as well as in virtue. The citizens of Hastināpur

adored him instantaneously. Shāntanu nominated him as the crown prince

of his kingdom.

One evening, a few years later, Shāntanu went hunting in a forest near the

river Yamunā. The whiff of an intense but alluring fragrance caught his

attention. He looked around to find its source. To his surprise, he saw a

divinely beautiful lady who appeared to belong to the local fishing

community. The fragrance seemed to emanate from her body. He was

immediately struck by her beauty. He approached the girl to know more

about her. ‘I am Satyavati, the daughter of Dāshrāja, the headman of the

Nishāda community here. I row the boat to ride the travellers across the

river,’ she said.

Desirous of marrying this Nishāda girl, Shāntanu approached her father.

‘I wish to marry your daughter,’ he said. The father replied, ‘I would

happily give you my daughter if you commit to make her son the heir to

your throne, not otherwise.’ The king was taken aback. He refused to

comply and returned to Hastināpur. His yearning for Satyavati, however,

refused to die down.

Devavrata was worried seeing his father lost in thought and disinterested

in the affairs of the kingdom. He asked his father the cause of his worry.

‘You are the only son I have. God forbid something happens to you, what

will happen to our lineage? This is my worry,’ replied the king. Devavrata

was not convinced with that answer. He took one of his father’s trusted

ministers into confidence to know the real reason. The minister told him

about the daughter of Dāshrāja who had enticed the king’s heart.

Devavrata went to see Dāshrāja and requested the hand of his daughter

for his father. The headman of the Nishādas repeated his condition.

Devavrata promised to give up his claim on the throne in favour of

Satyavati’s son. But Dāshrāja’s concern was not allayed. ‘I have complete

trust in your words. But what if your children lay their claim on the throne

in the future?’

‘Hear me then. Such a pledge has not been taken before. I have given up

my claim to the throne already. Now I vow to remain celibate all my life.

May the gates of heavens be open to me despite not procreating,’ Devavrata

declared. Since then, Devavrata came to be known as Bhishma due to the

severity of the pledge he lived by his entire life. Dāshrāja sent Satyavati

with Bhishma for Shāntanu. The king was beyond himself at his son’s

conduct. He gave Bhishma the boon of ‘swacchanda maranam’—the power

to choose the time his death.1

Satyavati and Shāntanu got married. They had two sons—Chitrangad and

Vichitravirya. Shāntanu died soon after. Tragically, Chitrangad was killed

by a Gandharva of the same name. Vichitravirya, who was still very young,

was crowned the king of Hastināpur. The administration and security of the

kingdom was completely under Bhishma.

When Vichitravirya was old enough, Bhishma took away the daughters

of the king of Kāshi—Ambā, Ambikā and Ambālikā—from their

swayamvara, as wives for his stepbrother. King Shālva challenged Bhishma

to defeat him before taking the princesses away. Bhishma defeated Shālva

and rode away. Of the three princesses, Ambikā and Ambālikā did not

object to the marriage. They were happy to become the queens of

Hastināpur.

Ambā was not happy. She was in love with Shālva. They both had

mutually decided that she would choose Shālva in the swayamvara. She had

even informed her father about her choice. On reaching Hastināpur, Ambā

told Bhishma of her inclination towards Shālva. Consulting the scriptures

for the right move to make in such circumstances, Bhishma respectfully had

her sent to Shālva.

Shālva, however, was seething from his defeat at the hands of Bhishma.

‘I cannot accept what I lost to Bhishma. I am scared of another fight with

him,’ he said, rejecting Ambā, breaking her heart. She blamed Shālva for

rejecting her, she blamed herself for not jumping out of Bhishma’s chariot

and climbing on Shālva’s when the two faced off. But eventually, she held

Bhishma responsible for her plight. Had he not come to Kāshi and taken her

away, she would not have been in this situation. She wanted revenge but

could not think of a way to achieve that.2

The other option Ambā thought of was living a life of an ascetic doing

tapasyā. Thinking about her options, she headed to the forest and sought

shelter in an āshram of rishis. There she met her maternal grandfather

Rajarshi Hotravāhana and another rishi by the name of Akrutvrana. She

narrated to them her sorrow and sought help. Akrutvrana asked, ‘There are

two people who have hurt you, Shālva and Bhishma. If you wish, Rishi

Parashurāma can instruct Shālva to marry you or he can challenge and

defeat Bhishma in a duel. Bhishma is Parashurāma’s student. What is your

wish?’

Ambā politely replied, ‘When Bhishma took me away, he did not know

about my love for Shālva. Hence, I seek your guidance about what is the

appropriate thing for me to do.’ Akrutvrana gave it some thought and

concluded that Bhishma was the primary cause of Ambā’s sorrow. Had he

not gone to Kāshi and abducted the princesses, Shālva would have happily

married Ambā. ‘Seeking revenge from Bhishma is the better option for

you,’ the rishi told Ambā.3 Ambā, too, desired the same. She wished to see

Bhishma defeated in a war.

Coincidentally, Parashurāma came to the āshram the next day. He heard

Ambā’s story, who had just one wish—to see Bhishma defeated in a war.

Only Parashurāma had the potential to do that. He yielded to her wishes. He

called for Bhishma and asked him to accept Ambā or fight with him. ‘This

girl has been left in the lurch because you crossed your limits and abducted

her. It is only fair that you accept her and let her fulfil her role as wife,’

Parashurāma ordered.4 Bhishma refused to accept Ambā for his brother

because she had herself confessed her love for Shālva. He chose to fight

Parashurāma.

An unprecedented fight took place between the teacher and the student.

Even more unprecedented was the outcome—Parashurāma could not defeat

Bhishma. The student had become as good as his teacher.

Ambā was distressed. She retired to the forest and plunged herself in

severe tapasyā. She wanted revenge. If no one else could defeat Bhishma,

she desired to acquire the power to do so herself, if not in this birth then in

next. Engaged in penance, she gave up her body and was born as a woman

who remembered her past birth. Once again, she immersed herself in

tapasyā. She wished to be born as a man to be able to challenge and defeat

Bhishma in the war. She wanted to become the reason for his death.

Shiva gave her the boon she desired. Ambā entered the fire and was born

to Drupada and his wife as Shikhandi. People said Shikhandi was born a

woman but by Yaksha Sthunākarna’s blessings, she became a man.

Shikhandini

Drupada and his chief queen, who were both desirous of begetting a

son, undertook austerities with that objective in mind. They were given

a boon by Lord Shiva that they would have a child who will be born a

girl but become a man later on in life. Few months later, a beautiful

girl was born to the queen, who declared that she had a baby boy. She

was named Shikhandini by the mother but was known to all as

Shikhandi. Drupada, fully aware of the charade, went along with it.

The baby was brought up like a boy and was given the education

befitting a prince. When Shikhandini was old enough, Drupada got her

married to the daughter of the king of Dashārna, Hiranyavarmā.

However, the boon of Shiva hadn’t yet materialised.

The newly wedded wife of Shikhandini didn’t take too long to

realise that her husband was not a man but a woman. She was terrified

and informed her father of the betrayal. Furious, Hiranyavarmā began

gathering forces to attack Pānchāla for the deceit and humiliation.

Drupada and his wife were extremely worried. To buy time, Drupada

reached out to Hiranyavarmā and called him to verify for himself that

Shikhandi was a man, hoping against hope that by some miracle,

Shiva’s words would come true.

Shikhandini was extremely sorrowful upon seeing her parents upset.

‘How would Drupada prove that she was a man when in reality she

wasn’t! Drupada and Pānchala were sure to get destroyed,’

Shikhandini thought and blamed herself for being the cause of their

pain. To avoid the ordeal, she left the palace to give up her life. She

found her way into a forest, started doing penance and gave up food,

hoping to die. A Yaksha named Sthunākarna, who claimed lordship

over the forest, spotted Shikhandini and was moved by her plight. He

granted her a boon, ‘I will assume your femininity and impart you my

masculinity for a few days. Once your work is accomplished and the

danger on your father is warded off, you must come back and return

my masculinity.’ Shikhandini happily agreed. The sex change

happened and she returned to the palace as Shikhandi.

Hiranyavarmā sent a few women to verify Shikhandi’s manliness.

Women were satisfied with what they found. Their report satisfied

Hiranyavarmā too and he gave up the plan to attack Pānchāla. Her task

accomplished, Shikhandini returned to the forest per her promise to the

Yaksha. However, another event had played out in the forest while she

was away in her palace. Kuber, the lord of the Yakshas, had come

visiting. He was shocked to see Sthunākarna as a woman. On learning

the entire story, he was even more enraged. ‘By giving away your

masculinity and assuming feminity, you have done an unjustified act.

For this stupidity of yours, I curse you to continue being a woman in

this life,’ Kuber said.

And so it was that Shikhandini became Shikhandi for life—one

man’s curse had transformed into another’s boon!

Bhishma narrates the entire story of Amba’s birth as Shikhandi to

Duryodhana when the latter was curious about the old Kuru’s

condition that he would not kill Shikhandi.

After just seven years of Vichitriyavirya’s marriage, misfortune struck. He

died at a young age of tuberculosis and was childless. Satyavati, though

grieving the death of her second son, was mindful of her duty as the queen

mother. Hastināpur needed a king and an heir. Who better than Bhishma

could fit the role! For all practical administrative purposes of the kingdom,

Bhishma was in charge already.

She called Bhishma for a chat. ‘I trust you to forever take the most

appropriate decision in favour of dharma, of that which is right. Your

understanding of the right path is as profound as that of Brihaspati and

Shukra, the divine teachers of the devas and asuras. Hence, I urge you to

marry the two young widows of Vichitryavirya and beget children from

them for Hastināpur. I also want you to formally take the throne of

Hastināpur,’ proposed Satyavati.5

Bhishma was not willing to break his vow of celibacy. ‘What you

propose mother is a solution accepted by the scriptures. However, I

remember every word of the pledge I made during your wedding to my

father. The sun may give up its radiance; fire its heat. But I cannot make

false the promise I have once made—not for this kingdom, and not for the

kingdom of the gods. For a warrior, especially, reneging on this pledge is

not a respectworthy act,’ he asserted.

‘I am aware the truth matters to you more than anything else and that is

how it should be. Our ancestors have pronounced the acceptability of

exceptional decisions in exceptional circumstances. What we are faced with

is definitely an exceptional and unforeseen situation. You must take that

into consideration before making a final decision,’ Satyavati insisted.

Bhishma’s mind, however, was made up about not ascending to the

throne or marrying. They agreed on the other viable alternative suggested

by scriptures in such exceptional circumstances—niyoga. Satyavati

summoned her eldest son, Krishna Dwaipāyana Vyāsa—a son born before

her wedding through her union with Rishi Parāshar. He was raised by his

father. The rishi imparted Krishna Dwaipāyana with all the knowledge and

wisdom he had.

Vyāsa obeyed his mother’s orders and spent a night each with Ambikā

and Ambālikā when they were ovulating. Ambikā was scared seeing the

unkempt Vyāsa, as he had come straight from a long penance, and closed

her eyes. Ambālikā, equally frightened, paled considerably when she saw

him, so much so that the colour of her skin faded. They conceived and gave

birth to the blind Dhritarāshtra and anaemic Pāndu, respectively. Satyavati

wanted one more child of the two queens. She called for Vyāsa again,

hoping the queens would be better prepared. But the previous encounter had

left an indelible mark on them. Hence, they sent one of their maids in the

service of the rishi. The maid served Vyāsa with sincerity and affection.

Through her, the wise Vidura was born.

Until the boys grew up and finished their education, Bhishma managed

the affairs of the kingdom. At the appropriate time, Pāndu was crowned the

king. Dhritarāshtra’s blindness made him ineligible for the throne even

though he was the elder of the two. Vidura became the prime minister of

Hastināpur, owing to his expertise in administration, law and diplomacy,

and his astute wisdom.

The Kauravas and the Pāndavas were born of Dhritarāshtra and Pāndu,

respectively.

Time went by. Pāndu died. Dhritarāshtra became the king of Hastināpur.

The Kauravas and the Pāndavas finished their education. It was time to

appoint a successor to the Hastināpur throne. Yudhishthira, being the eldest

of all, and also the most suited for the role, was appointed the crown prince.

Duryodhana couldn’t stand to lose what he assumed was his sole right. He

began plotting to get the Pāndavas out of the way.

Bhishma was not aware of the Vāranāvata plot. He came to know of it

only when the Pāndavas came out of hiding. Bhishma understood

Duryodhana’s desire. He proposed the division of the kingdom so that both

Duryodhana and Yudhishthira got their share of their ancestral kingdom.

And so the Pāndavas got Indraprastha and the Kauravas kept Hastināpur.

Bhishma was fair to both sets of his grandchildren.

It was during the game of dice that Bhishma was faced with his first

major ethical dilemma. He was aware that the game spelt trouble. He was

aware that Shakuni was cunning and couldn’t be trusted but he let the game

happen. Dhritarāshtra had not sought his opinion and hence Bhishma did

not offer any. He was witness to the dragging of Draupadi and her

subsequent humiliation. He was squirming inside but watched on, a mute

spectator.

Draupadi implored Bhishma to decide if Yudhishthira had the legal right

to stake her after having lost himself. Bhishma avoided answering. When

Draupadi kept prodding, he responded. ‘The laws regarding this are very

subtle. A person who has lost himself cannot stake what is not his. But a

husband has been seen to still have a claim on his wife. Hence, my intellect

fails me. I cannot decide what is right and wrong here. But I do foresee that

consumed by greed, the Kauravas would soon invite their end,’6 he said

while requesting Yudhishthira himself to judge what is appropriate.

Bhishma was not technically wrong. It was a delicate point to adjudicate

on. Does the relationship of a husband and a wife end if the husband has

staked himself and lost? If not, does it become alright to stake one’s wife?

Isn’t protecting one’s wife one of the key responsibilities of the husband?

Bhishma did indicate his unease when he told Draupadi that he foresaw the

destruction of the Kauravas. But unlike Vidura and Vikarna, he stopped

short of taking a stand against the ridicule playing out.

Does loyalty to the throne mean tolerating blatant injustice?

Bhishma tried his best to dissuade Duryodhana from waging a war against

the Pāndavas. Duryodhana called him biased and Karna insulted him, but

Bhishma did not give up. However, he stopped short of threatening to not

fight on the side of the Kauravas. Despite Bhishma’s pleadings against the

war, Duryodhana knew well that if a war were to happen, the old Kuru

would fight on his side. That surety gave him the confidence to persist with

his war plans.

The war happened. Bhishma fought on Duryodhana’s side and also led

the army as his commander but not unconditionally. He stated to

Duryodhana before the war began that he will not kill the Pāndavas and

Shikhandi7. Neither did he convince Karna to stay on and fight when the

latter decided to sit out of the war due to their war of words just before the

battle.

Once on the battlefield, Bhishma fought like the god of death himself. At

a minimum, he killed ten thousand soldiers and one thousand chariot

warriors every day. Even then, during the ten days of the war, Bhishma tried

to convince Duryodhana to reconcile with the Pāndavas. After his fall on

the tenth day, he made one last attempt to convince Karna to stop the war, in

vain.

Lying on the bed of arrows in Kurukshetra, Bhishma saw all his friends,

his grandsons and even his great-grandsons perish. He saw his effort of

years spent trying to protect the throne of Hastināpur reduced to ashes. But

he was happy that the throne had gone to the most deserving.

Bhishma was an excellent administrator. After Shāntanu’s death, till Pāndu

was crowned the king, the governance of Hastināpur was managed by

Bhishma. His acumen had made it a prosperous and safe kingdom. He was

well versed in scriptures and diplomacy. He had decades of experience that

few others could talk of. That is why, after the war ended, Krishna advised

Yudhishthira to imbibe all he can from Bhishma’s wisdom and experience.

Yudhishthira humbly approached the grand old Kuru. Bhishma obliged and

gave a profound discourse on the gross and subtle nuances of dharma and

Rāja Dharma.

Discourse on the Death Bed

After the war ended, the Pāndavas were victorious but it had come

at the cost of the lives of their cousins and uncles. Yudhishthira was

distressed and did not dare to face Bhishma, who lay in Kurukshetra

on the bed of arrows. Krishna informed Bhishma of Yudhishthira’s

reluctance and embarrassment.

Bhishma smiled. He asked Yudhishthira to come closer to him and

said, ‘When faced with a war, it is the duty of a warrior king to kill

those who have taken the path of adharma, be it his father, brother,

teacher or close relatives. You have done no wrong. Do not hesitate.

Come sit next to me and ask whatever you wish to.’8 Yudhishthira held

his feet and asked about Rāja Dharma—the responsibilities and duties

of a king—and Moksha Dharma—the way to achieve liberation and

eternal peace.

Bhishma indulged him and shared all that he had learnt and gained

through scriptures and experience. An entire range of topics related to

governance were covered. A summary of the last discourse given by

Bhishma to Yudhishthira on Rāja Dharma is given below:

While success depends on both effort and destiny, a king should be

engaged in enterprise and activity all the time. Destiny by itself cannot

achieve anything unless a serious effort is made. One shouldn’t be

disheartened if a task doesn’t achieve its stated objective because

destiny has a role to play. Nevertheless, a king should continue to work

with genuine effort. Enterprise trumps destiny.

There is no substitute for truth. A king who wishes to invoke trust in

his subjects must adhere to truth, no less. Be upright in all that you

undertake. A virtuous, well mannered, generous king with his mind

firmly under his control is sure to be successful.

However, a king who is always only upright and soft is not

respected. People tend to transgress him. Even his subordinates take

him for granted. Hence, he needs to use both softness and strictness as

the situation demands. Neither should he disregard diplomacy when

need be, especially when it comes to keeping his and the kingdom’s

strengths and weaknesses as well as discussions and deliberations

confidential.

A king should give up every kind of addiction. Any kind of

addiction has the potential to bring dishonour. His attitude towards his

subjects should be like that of a pregnant lady. A pregnant woman

gives up even the things she likes to ensure good health and safety of

her yet-to-be-born child. Likewise, a king’s focus should be his

citizens. He should do all that it takes to ensure their welfare, giving up

indulgence in his sensual pleasures.9

Learned men, priests and those engaged in teaching and studying of

scriptures should be respected and given patronage to. These people

propagate and uphold the knowledge of the Vedas.10 If a crime is

committed by them, it is better to exile them rather than imposing a

penalty of death. However, if such men take up arms against the king

and the kingdom or become destructive to society at large, then they

too must be punished and destroyed like anyone else.11

Anyone who goes against the interest of the state and harms the

seven limbs of governance with the intention to harm the state must be

punished. These seven limbs are king, ministers, state, treasury, army,

forts and friendly states and allies. The perpetrator, even if he is one’s

teacher or friend, should be punished.12

A king who wishes to remain in power should not destroy the

wealth of his citizens. All dues owed to the citizens should be repaid

timely. There is no greater sin for a king than not being able to protect

and look after the welfare of his citizens. Thus, only a person who has

achieved control over his senses, mind and anger, is decisively well

versed in the knowledge of the scriptures, is always engaged in

protecting dharma and generating resources and is capable of keeping

his decisions to himself until the opportune time comes is worthy of

becoming a king.13

While delegating responsibilities, it is important to give full

accountability of a task to one individual. If multiple people are given

the same task, it creates discord and impacts the work at hand.14

A king must also be cautious of his extended family members.

Family is important and family members should be taken care of and

respected. But it is also important to not trust anyone blindly, including

family members. The closest person has the potential to do the most

harm. A person/king, therefore, must be watchful of everyone—family

members, friends and enemies—while having a friendly demeanour

towards all.15

A king needs to appoint a group of ministers representing various

communities of the society and involve them in the routine work of

governance. However, there are four things which he should do

himself—allocation of spies and getting updates from them,

confidential discussions and decision-making, supervision of the

treasury, and imparting justice and punishment.16

A king needs to adhere to righteousness always. But there could be

exceptional circumstances which may require the king to act in other

ways to protect himself and his kingdom. Even in those circumstances,

however stark, there are certain acts which remain condemnable—

killing the innocent who is not in a war with you, raping a woman,

kidnapping a young girl, destroying someone’s life and taking

everything he has. Even in exceptional situations, some lines must be

drawn.17

After a detailed discourse on every aspect of Rāja Dharma, Bhishma

explained the virtues of bhakti, ādhyātma and moksha.

What if Bhishma had taken a moral stand and refused to fight? He was

equally related to both the Kauravas and the Pāndavas. He was their

grandfather, just like Veda Vyāsa. Dronāchārya’s compulsion to fight for

Dhritarāshtra can be understood. He was a paid employee. Bhishma

considered himself as a paid employee too. But was he just that?

His vow tied him to celibacy and to never pose a challenge to the throne.

But the war was an exceptional situation, Ambā’s was an exceptional

situation, Draupadi’s was an exceptional situation. He could have broken

free of his fetter of unquestioned loyalty to the throne. But he chose to

remain fettered. To stay true to his pledge was the objective of his life. The

fetter had become a pivot on which his life hinged. He was bound by

another fetter too—one he did not choose but Ambā did. Becoming the

cause of Bhishma’s death was the pivot of Ambā’s ‘lives’.

Death set them free.

Vidura

He was the biological stepbrother of Dhritarāshtra and Pāndu. Born of Veda

Vyāsa through a maid of Ambikā, Vidura received the same education and

training as the two princes. He had a special acumen for diplomacy and law.

When Pāndu was crowned the king, Vidura was made the prime minister of

Hastināpur.

Just like Bhishma, Vidura was tied for life to Hastināpur by blood, both

the kingdom and the throne. His role in the affairs of the kingdom became

even more prominent after Pāndu’s death when Dhritarāshtra became the

king. Like Krishna was to the Pāndavas, Vidura was to Dhritarāshtra. He

gave the most appropriate advice devoid of any self-interest, always, even if

it meant expressing an opinion contrary to that of Dhritarāshtra’s.

While seeking the king’s interference to stop the game of dice, Vidura

had mentioned, ‘It’s easy to find cunning men who will always say what we

wish to hear. But it is rare to find one who says what is right for us even

though it may not be to our liking. Thus, I will say only that which is good

for you.’18 He objected to the dragging and humiliation of Draupadi,

pleading the courtiers to speak up. Despite Duryodhana’s insults, he stood

firm, forewarning Dhritarāshtra that the game will have disastrous

consequences.

When the omens indicated doom at Duryodhana’s birth, Vidura requested

Dhritarāshtra to give up the boy in the interest of his family and kingdom.

He reminded Dhritarāshtra of his advice at the time of Duryodhana’s birth

when the disdainful game of dice was being played. That Dhritarāshtra

didn’t listen was his prerogative. Vidura stayed true to his dharma by

making himself heard.

After the Pāndavas had lived through thirteen years of exile, when

Duryodhana refused to give back their kingdom provoking them for a war,

Vidura was the only one—apart from Krishna—who advised Dhritarāshtra

to arrest Duryodhana and negotiate with the Pāndavas for peace. He never

gave his consent to the war. Neither he did leave Dhritarāshtra. He was

always there, whenever the king wanted him by his side, giving the most

appropriate advice.

Dhritarāshtra was not always patient with Vidura’s plain-speaking. A few

days after the Pāndavas were exiled, Dhritarāshtra called upon Vidura. He

was worried about the repercussions of sending the Pāndavas into exile.

‘What can we do to quell the anger of the citizens and regain their love?’ he

asked. Vidura proposed the most optimum solution. ‘There is only one

option. Do the right thing. Call the Pāndavas back, give them their kingdom

and disregard Shakuni. If Duryodhana doesn’t agree, restrain him. Let

Duhshāsana seek forgiveness from Bheema and Draupadi. Else, if a war

with the Pāndavas happens, the destruction of the Kauravas is certain,’19

said Vidura, without mincing words.

This was not the answer Dhritarāshtra wanted to hear. ‘Your proposal is

favourable towards the Pāndavas. There is nothing in it for my sons. Now I

am fully convinced that you are concerned only about the well-being of the

Pāndavas, not ours. How can I give up my sons for their sake?

Undoubtedly, Pāndavas are my sons too. But Duryodhana is born of my

body. I was hoping to get an unbiased opinion from you. Instead, you are

cunningly forwarding the case of the Pāndavas. I don’t want to concern

myself with you. Stay or feel free to leave and go wherever you wish!’20 the

king snapped and walked away.

Vidura left. He went to Kāmyakavana to live with the Pāndavas for a few

days. Dhritarāshtra, however, could not bear the separation with Vidura for

too long. As soon as his fury subsided, he realised his folly and sent Sanjay

to get Vidura back. Dhritarāshtra and Vidura shared a unique bond. The

king had immense trust in Vidura’s wisdom, even though he was not always

appreciative of his matter-of-fact speech.

While Dhritarāshtra wanted the throne and all luxuries for his sons, he was

not keen on a war with the Pāndavas. Duryodhana’s obstinacy had made the

war inevitable. Sanjay’s dispirited expression indicating doom for the

Kauravas on his return from Upaplavya was hounding Dhritarāshtra. He

couldn’t sleep. There was only one man he wanted by his side at that time

—Vidura. He called for Vidura, who came at once.

‘I have been restless since Sanjay returned and blamed me for the

situation we are in. I am unable to sleep. Hence, I wish to hear your views

about the dharma that would be favourable to me. You are amongst the

wisest men I know,’ said Dhritarāshtra.

‘There are four types of people who cannot sleep at night—one who has

picked a fight with someone much more powerful, one who is consumed

with lust, one who desires the wealth of others out of greed and a thief who

works at night. Is your inability to sleep driven by one of these causes?’21

asked Vidura and followed it up with a profound discourse on living with

wisdom and compassion, working with enterprise and becoming an able

administrator.

‘Yudhishthira is better suited to be the king. He is better than your sons in

every aspect. Call the Pāndavas back and return their kingdom. They look

up to you like their own father. Treat them like your own sons and do what

is right. Only the right action will give you peace and joy,’22 Vidura

concluded.

Vidura Niti

This is a summary of the discourse given by Vidura to Dhritarāshtra.

A wise man is he who knows clearly what is worth doing and what

is worth giving up. Such a man is not perverted by anger, joy, pride,

stubbornness and ego. A wise man does not boast prematurely of his

achievements. People get to know of his work only after it is

accomplished but never know what is in his mind. He does not let heat

and cold, wealth or the lack of it, fear or joy interfere with the work he

is set out to do. He knows his potential and takes up tasks accordingly

without looking down upon any task, however small. A wise man

deliberates upon and plans his task properly before starting. Once he

begins the work, he stays disciplined, doesn’t procrastinate and sees it

to completion. He doesn’t get overexcited when praised nor does he

become agitated when criticised; he stays calm in every situation.23

One who is proud without any learning has luxurious needs despite

his poverty and wants to acquire wealth without any hard work is a

stupid man. So is he who disregards his duties but rushes to fulfil the

responsibilities of others. Such a man desires those who disregard him,

disregards those who care for him and picks up unnecessary fights

with those much stronger than him. A stupid man unnecessarily doubts

everyone and everything, wastes time in doing things which can be

quickly completed and spreads himself thin. He tends to blame others

for his faults and gets angry over others doing tasks even though he is

incapable of doing those himself.24

There are two ways of wasting wealth acquired through genuine

means—giving to the undeserving and not giving to the deserving.

Two types of people do not deserve to live—a rich man who doesn’t

do any charity work and a poor man who cannot bear physical

inconvenience.25

Never get into any secret discussions or dealings with four types of

people—those who are stupid, reckless, tend to procrastinate or

needlessly flatter.

Four things give instant results—the will of the gods, the influence

of the wise, the humility of the learned and the destruction of the

unrighteous.26

A man who seeks prosperity and success should keep these six vices

at bay—sleep, drowsiness, fear, anger, lethargy and procrastination.

Six virtues worth imbibing—truth, generosity, enterprise, absence of

jealousy, forgiveness and fortitude.

Six things that bring comfort in life—wealth, good health, a good

spouse who is favourably inclined and soft in speech, obedient

children and professional acumen.

Six enemies that reside in the mind—lust, anger, greed, attachment,

lethargy and jealousy.27

Six professionals that depend on these six kinds of people for their

living—thieves on uncautious men, doctors on the diseased and

unwell, prostitutes on lustful men, priests on the householders, kings

and administrators on people in discord and the intellectuals on the

ignorant.

Six situations make life joyful—being healthy, being able to earn as

per one’s capabilities and inclinations, being debt-free, engaging with

decent people and not having to live in a foreign land.

Six kinds of men are always unhappy—those who are always

jealous, hateful, angry, discontent, suspicious and those dependent on

others for their livelihood.28

Seven vices worth giving up for a king/administrator—lustfulness

towards women, gambling, hunting, alcohol, harsh speech, extreme

punishments and wastage/improper usage of resources.

Ten states in which a man would not know what is right and what is

not—intoxicated, inattentive, insane, exhausted, angry, very hungry,

hasty, greedy, scared and overcome with lust.

The king who displays the following traits gains prosperity—one

who invokes trust, punishes only after a crime is indisputably proven

and knows when to punish, how much to punish and when to

forgive.’29

The discourse went on all night. Vidura made it relatable and lucid

using parables and anecdotes.

Vidura knew when to speak and when not to. He was aware of

Duryodhana’s plot to kill the Pāndavas in Vāranāvata. But he chose to

remain quiet at the time. It was important to ensure the Pāndavas remained

safe and the perpetrators weren’t alarmed. He also knew when to speak

harsh words and when being harsh was futile. Until the war became a

reality, he tried to stop it in every way. But once the war was over, and

Dhritarāshtra had lost all his sons, Vidura became much softer. The king

was suffering and the suffering was going to stay with him for the rest of

his life. To such a man, one could only offer words of consolation that

might bring some peace.

‘Death of the living is certain. The brave and the meek all eventually die.

All those who have taken birth must die. There is no other way. Your sons

were learned men who did not run away when faced with an opponent and

died fighting on the battlefield. They had come from the unmanifest world

to this manifest world and have now gone back into the unmanifest. Why

should you then grieve for those courageous warriors?’30 Vidura consoled

the blind king. Then, as Krishna had exhorted Arjuna in Kurukshetra,

Vidura expounded to Dhritarāshtra the phenomenon of the impermanence

of the body, the cycle of life, the supremacy of karma and the importance of

mental discipline.

After the Kurukshetra war, Yudhishthira became the king of Hastināpur,

Bheema was appointed the crown prince and Vidura was asked to retain the

prime ministership.31 He was one man who could be trusted fully. Vidura

served Hastināpur for another fifteen years before retiring to the forest with

Dhritarāshtra, Gāndhāri, Kunti and Sanjay.

Once, when Yudhishthira, the other Pāndava brothers and the women of

the palace had gone to meet Kunti, Dhritarāshtra and Gāndhāri in the forest,

they were surprised to not find Vidura. They were told he had taken up

severe tapasyā. He had given up food and even clothes. While they were

talking, Yudhishthira spotted Vidura. The ex-prime minister of Hastināpur,

his uncle, was naked and had been reduced to a structure of skin and bones.

Yudhishthira ran out of the āshram to meet him. Vidura was so alarmed at

seeing so many people in the āshram that he ran even faster, avoiding them

all.

When they reached deep inside the forest, Vidura stopped and stood

steady, his back against a tree. Yudhishthira caught up with him and got

close enough to bow down to him. Vidura looked straight into his eyes,

unblinking. Yudhishthira froze. He could feel Vidura’s strength. He too kept

looking into Vidura’s eyes. Yudhishthira felt a burst of heat and energy in

his body as if a divine power had entered within him. Vidura’s body was

still standing by the tree but there was no life in it. It is said that through

yoga, Vidura had transferred his ātmashakti into Yudhishthira.32

Vidura had once said to Dhritarāshtra, ‘It behooves a man to tell the truth to

him whom he does not wish to see unsuccessful, irrespective of whether the

man finds it pleasing or not. That is why I will only tell you that which is

beneficial for you.’33 Until the very end, Vidura lived up to this principle of

his. His loyalty to Hastināpur and Dhritarāshtra was absolute, not unlike

Bhishma. But Vidura was even more loyal to dharma.

No fetters can bind the man established in dharma. Such a man is a free

man. Vidura was a free man. Yudhishthira was the son of dharma. Vidura,

Vyāsa had said, was dharma himself.34

Ψ

The Prodigious Sons

Irāvan

Draupadi being the wife of the five Pāndavas, it was important for the

brothers to set certain rules of engagement. To ensure the brothers got

privacy with her, a code of conduct was agreed upon. Per that, if any

brother intruded when the other brother was in his private quarters with

Draupadi, the intruding brother would have to go away and live in the forest

for twelve years.1 Once, during their early Indraprastha days, Arjuna

entered the room when Draupadi was with Yudhishthira. He had gone to the

chamber to get his weapons to help retrieve the stolen cattle of a Brāhmin.

Even though it was an unintentional intrusion for a noble cause, his action

had violated the code of conduct. Hence, on his own accord, Arjuna left

Indraprastha to spend twelve years in the jungle and visit pilgrimage places

in Bhāratavarsha.

In the initial part of his journey, Arjuna came to Haridwār. Having

finished his daily vandanā2 and fire rituals, he stepped in the holy waters of

Gangā to bathe. It was here that Uloopi saw him. One look and she was

mesmerised. Uloopi was a Nāga princess, the daughter of King Kouravya of

the Nāgas. Overcome with desire, she approached Arjuna, introduced

herself and took him to her majestic palace. She expressed her yearning to

Arjuna honestly, ‘I have been hopelessly infatuated ever since I have seen

you. I have not felt like this for any other man. Please oblige me.’3

Arjuna was sworn to celibacy per the condition laid out. ‘I would like to

please you, O Lady, but I cannot breach the oath. Suggest a way by which I

can fulfil your desire while staying true to the vow,’ he asked her.4 Uloopi

responded thoughtfully, ‘The condition of celibacy was laid down with

respect to Draupadi. Hence, if you were to satisfy the desire of another

woman, you do not falsify your oath. And even if it does breach the

condition slightly, wise men have propounded that showing compassion to

those who seek you is a greater virtue. If you disregard my plea, I will

surely die of pain. To you, I have come as a seeker. Be compassionate and

fulfil my desire,’ she pleaded. Arjuna conceded. They spent the night

together in the palace. Happy and content, Uloopi promised Arjuna that

whenever in need, her people would help him. She then dropped Arjuna

back to Haridwār and let him go.5

Of this union, Irāvan was born. He was brought up by his mother in the

maternal home of Kouravya. Like his father, Irāvan grew up to be a

handsome, strong, courageous and virtuous young man. He knew Arjuna

was his father but had never met him in his growing-up years. When Irāvan

learnt about the vanvās of the Pāndavas and Arjuna’s visit to Indra’s palace

for celestial weapons, he decided to visit his father. On seeing Arjuna, he

bowed down reverentially and introduced himself. Arjuna was overjoyed to

see this son of his. Together, they spent a few days in Indra’s palace getting

to know about each other’s lives. When it was time for Irāvan to leave,

Arjuna apprised him of an impending war and asked him to support the

Pāndavas when the time came. Irāvan took Arjuna’s words as an order and

complied.6

Irāvan participated wholeheartedly in the war along with his people. He

was a unique horse warrior. His fleet of powerful horses of different breeds

seemed to fly when they ran. Not one to back down when challenged,

Irāvan defeated and destroyed many horse warriors and horse-riding armies

in the war. Princes of Avanti, Vinda and Anuvinda were defeated by him

but they survived the day.7 His key victims were the six illustrious princes

of Gāndhār, who were unmatched in their warfare skills and the strength of

their armies. Fighting valiantly, Irāvan first routed their armies. Furious at

this feat, the six haughty warriors attacked him all at once. Irāvan retaliated

with vengeance but collapsed on the ground, not able to resist their

collective force. The six men were pleased at the thought of capturing him

alive. But as soon as they came close, Irāvan swooshed his sword using

both his hands and cut their limbs.

Duryodhana was shocked seeing his maternal relatives being butchered

so ruthlessly. He summoned the powerful rākshasa Alambusha to eliminate

Irāvan. The young man fought gallantly but eventually succumbed to the

illusory prowess of the rākshasa.8 Irāvan was Arjuna’s eldest son and the

first among the Pāndavas’ progeny to lay down his life in Kurukshetra, on

the eighth day of the war.

Abhimanyu

Bhishma was unstoppable from day one of the war. Trampling the armies of

Chedi, Kāshi and Pānchāla, his chariot seemed to dance along the

battlefield, felling soldier and warriors of the opposing army. Witnessing

the carnage of his side, Abhimanyu, the son of Arjuna and Subhadrā,

charged at Bhishma and the warriors who were protecting him. One after

the other his sharp arrows left even veterans such as Kritavarmā and

Kripāchārya in disarray. The Kaurava elders couldn’t help but marvel at the

sixteen-year-old’s agility, speed, knowledge of weapons and their flawless

execution.9

Over the course of the first ten days of war, Abhimanyu had fought with

and defeated warriors such as Ashwatthāmā, Kritavarmā, Kripāchārya,

Duryodhana’s son Lakshman, Bhurishravā, Chitrasena, Vikarna, Shalya,

Ambashtha, Jayadratha and Brihadbal. Quite often, he fended off group

attacks by Kaurava warriors. He fought like a lion’s cub among elephants.10

When Abhimanyu roamed around the battlefield trouncing the mightiest of

opponents and strongest of armies, people wondered if there were two

Arjunas fighting on the Pāndava side.11

On the ninth day of the war, disturbed by the devastation caused by

Abhimanyu, Duryodhana once again called for Alambusha, entrusting him

with the task of killing Abhimanyu.12 Just a day before, Alambusha had

killed the eldest Ārjuni,13 Irāvan. But this time Abhimanyu was protected

by the five sons of Draupadi. When Alambusha targeted Abhimanyu, the

Draupedayas14 together launched an assault on the rākshasa. Prativindhya

propelled sharp iron-laced arrows at Alambusha. The arrows punctured his

armour and pierced through his chest. Before the rākshasa could recover,

the brothers shot another volley of pointed arrows, maiming every part of

his huge body. Alambusha became unconscious for a moment but quickly

got himself together. He now directed his attack on Prativindhya and his

brothers. In one strike he killed their horses and destroyed their chariots.15

Alambusha was about to pounce on the Draupadeyas when Abhimanyu

alerted them and launched an offensive on him. Though heavily injured by

the rākshasa, Abhimanyu stood his ground and deftly destroyed the dreadful

weapons thrown at him. Alambusha was frightened and flustered at the

ineffectiveness of his weapons on Abhimanyu and retreated to avoid getting

a fatal drubbing from the young warrior.16

Abhimanyu’s birth was also an outcome of Arjuna’s twelve-year pilgrimage

necessitated by his unavoidable intrusion on Yudhishthira’s private time

with Draupadi. Towards the last leg of his forest stay, Arjuna visited

Dwārkā to see Krishna. In Dwārkā, Arjuna was lovestruck seeing Subhadrā,

Krishna and Balarāma’s younger sister. Their marriage resulted in the birth

of Abhimanyu, who was long-armed and broad-shouldered just like his

father. In looks, he resembled Krishna. True to his name, Abhimanyu was

unafraid and passionate.17 Arjuna was his first teacher and he was an ardent

and sincere student. When the Pāndavas lost the game of dice and spent

thirteen years in the forest, Abhimanyu stayed in Dwārkā where his

education and training continued under the loving care of the Yādavas.

‘The best of the virtues of Krishna and the best of the qualities of the five

Pāndavas are present in Abhimanyu. He has taken the splendour of

Yudhishthira, character of Krishna, the daredevilry of Bheema, beauty,

heroism and wisdom of Arjuna and the humility of Nakula and Sahadeva,’

Sanjay had said to Dhritarāshtra while narrating the events of the thirteenth

day of the war.18

Dronāchārya made a Chakra Vyuha on the thirteenth day of the war. Only

Arjuna, Krishna and Krishna’s son Pradyumna knew how to enter and exit

such an army formation, he believed. That is why Susharmā and his

brothers were tasked with challenging Arjuna early that morning and

leading him far away. Pradyumna was not in Kurukshetra. Hence, Drona

was sure he would capture Yudhishthira alive that day.

But he was only partly right. There was one warrior who knew how to

enter the Chakra Vyuha, Abhimanyu. Arjuna had taught him how to enter.

But he was yet to learn how to exit the formation if in danger. Yudhishthira

asked Abhimanyu to lead the way and promised the other warriors would

follow right behind him as he created an opening for them.

Abhimanyu marched ahead and started finding his way inside the vyuha.

The others, however, were held back by Jayadratha who had been blessed

with a boon that would make him invincible for a day, for everyone except

Arjuna. Filled with passion and rage, Abhimanyu began decimating every

impediment that came his way. Struck by his arrows, the Kaurava soldiers

started falling rapidly. Duryodhana, Karna, Ashwatthāmā, Duhshāsana and

the other warriors tried stopping the juggernaut named Abhimanyu but in

vain. Many warriors were severely injured. Many fell unconscious. A lot

more perished. Abhimanyu fell like a wheel of fire on the Kaurava armies,

breaking the formation one layer at a time. The casualties of Abhimanyu’s

blitzkrieg included Duryodhana’s son Lakshman, Karna’s brothers and the

king of Kosal, Brihadbal, among others.

Shakuni was so tormented by Abhimanyu’s onslaught that he warned

Duryodhana, ‘If we continue fighting one on one, he will finish us all today.

Before he does that, let’s attack him in a group and kill him.’19 Afflicted by

Abhimanyu’s arrows, Karna asked Drona to find a way to stop him, ‘The

force of his arrows is unbearable. I stand here only because running away is

not an option for a warrior,’ he said.20

Dronāchārya couldn’t help but admire Abhimanyu’s dexterity and

fervour. ‘Ah, look at the speed with which he shoots arrows! All one can

see is the bend of his bow. There is not even a tiny chink in his combat

armour, that is obvious. I see no difference in Abhimanyu and Arjuna

today,’ Drona exclaimed in awe.21 Turning to Karna, Drona advised, ‘You

won’t be able to injure Abhimanyu by aiming for his chest. But if you focus

properly, you might be able to break his bow. You can also break the reins

of his chariot, his wheels and kill his horses. There is a chance to subjugate

Abhimanyu only if he drops his weapons. Else even the gods will not be

able to defeat him today. Do what you can.’22

Hearing these words of Dronāchārya, the Kauravas jumped into action.

Simultaneously, they launched an offensive on the young boy. Karna cut his

bow, Kritavarmā killed his horses and Kripāchārya broke his chariot.

Abhimanyu fell off his chariot weaponless. In that state, six Kauravas

warriors showered a volley of arrows on him all at once. Abhimanyu didn’t

budge. He took out his sword and shield and leapt in the air. Dronāchārya

swiftly broke his sword and Karna shattered his shield. Abhimanyu’s body

was covered with arrows penetrating deep into his flesh. His clothes were

completely drenched in his blood. Even in that pain and completely

exposed, this son of Subhadrā kept the fight on. He picked up the wheel of

his chariot and rushed towards Dronāchārya. The warriors on the chariot

destroyed that wheel too. Abhimanyu then picked up his mace. With one

stroke he killed Ashwatthāmā’s horses, with another he smashed the chariot

of Gāndhār prince Kalikeya and with one more stroke he destroyed the

chariot and horses of Duhshāsana’s son. Enraged, Daushāsani23 pulled out

his mace and attacked the already injured Abhimanyu. But he fought with

the passion still alive in him. Fighting each other, they fell on the ground.

But Daushāsani swiftly got up and dealt one lethal blow of the mace on

Abhimanyu’s head.

Abhimanyu collapsed, never to get up again. Nature was in shock.

Abhimanyu’s killing was one of the most dreadful and abhor-worthy events

of Kurukshetra. All rules were broken, all ethics sidelined. Abhimanyu’s

death expedited the end of the Kauravas. Neither Krishna nor Arjuna would

allow any of the culprits to forget this act.

Ghatotkacha

After escaping from Vāranāvata, the Pāndavas and Kunti spent time hiding

in a forest, which also happened to be the home of a cannibal rākshasa24

named Hidimb. Smelling the fragrance of humans in the forest, he sent his

sister Hidimbā to hunt them down for a nice feast. Hidimbā came looking

for the humans. Her eyes fell on the tall and broad-shouldered Bheema. She

could feel the strength in his physique. His face glowed with youth. His

muscles were chiselled. Hidimbi was besotted. ‘Only he can be a worthy

husband for me. I will not kill him for my brother’s food,’ she thought. She

approached Bheema and warned him about Hidimb. Then, smiling coyly,

Hidimbā expressed her desire for him. ‘I have been struck by cupid since

my eyes fell on you. I would not wish for any other husband but you,’ she

asserted.

Wondering why it was taking so long for Hidimbā to return, Hidimb went

searching for her. Seeing Hidimbā dressed up and talking to Bheema, he

guessed she was trying to woo him. Furious at her defiance, he leapt to kill

her. Bheema stopped him and the two clashed like two giant elephants.

Hidimb was killed in the tussle that followed. The noise had woken up the

other brothers and Kunti by then. Hidimbā informed Kunti about what had

transpired while they were asleep. She then bowed to her and sought her

permission to marry Bheema. Yudhishthira and Kunti acquiesced but with a

condition: ‘You spend the day with him as you like but in the night let him

come back to us.’

Hidimbā and Bheema spent a few happy months together. From their

union, a big and healthy son was born. He was born with a pot-like bald

head, hence Hidimbā named him Ghatotkacha.25 This son of Bheema’s was

the oldest upa-Pāndava.26 Being born to a mother of the rākshasa tribe, he

grew up much faster than other human babies. He was a good and obedient

child. All the brothers and Kunti were very fond of him. Then, at some

point, Hidimbā realised it was time to let Bheema go. He had a path

ordained for him. Ghatotkacha sought the blessings of his father, uncles and

grandmother and promised to be there for the Pāndavas whenever they

needed him.

Pāndavas had secured Khāndavaprastha from Dhritarāshtra and transformed

it into Indraprastha. Due to just and people-centric administration of

Yudhishthira and the brothers, it had become a prosperous city. Then one

day, Yudhishthira was inspired to conduct the Rājasuya Yajna that would

make him the sovereign king of Bhāratavarsha. For that to happen, all other

kings in the land had to be convinced or vanquished. The four brothers

picked a direction and embarked on a journey to subjugate the kings and get

the right to earn royalty from them.

Sahadeva went southwards. He won over all kingdoms of the South

including Pandya, Dravida, Kerala, Āndhra and Kalinga just by sending his

messengers. The one kingdom he was yet to reach out to was Lanka. But

that entailed crossing the sea. Sahadeva called for Ghatotkacha and sent

him as a messenger to Lanka.27 Ghatotkacha immediately complied. He

proceeded to the spot from where Shri Rāma had constructed the bridge to

get to Lanka. He looked with bewilderment at the Rāma Setu, thinking

about the feat of Shri Rāma and crossed over to Lanka.28 On giving his

introduction, he was welcomed warmly by the king of Lanka, who gave

many precious gifts to Ghatotkacha for Yudhishthira.29

The Rājasuya Yajna happened but it turned out to be a bête noire for the

Pāndavas. The game of dice incident happened soon after. The Pāndavas

lost everything and were banished to thirteen years of vanvās. Life wasn’t

easy but with the guidance of sages, they used the time productively. In

expectation of a war, Arjuna had gone to the palace of Indra to gather

celestial weapons. The other Pāndavas had stayed back in the forest with

Draupadi. On the advice of Sage Lomash, they embarked on a pilgrimage.

Having travelled through Uttarākhand and religious sites by the Gangā,

the Pāndavas headed to the Gandhamādan mountain. It was a long,

strenuous climb. At one point, Draupadi fainted out of exhaustion. She

couldn’t walk anymore. Once again, Ghatotkacha was summoned. He came

along with his friends and carried Draupadi, the Pāndavas and other sages

on their shoulders all the way to Badrikā āshram on Gandhamādan.

Ghatotkacha and his friends were constant companions of the Pāndavas

during these days of their vanvās.

The rākshasa tribes were considered especially fearsome in the war as they

had illusionary powers which became even stronger after sunset. Both sides

had rākshasa warriors fighting for them. Ghatotkacha, his son Anjanaparvā

and his men were on the Pāndava sides. Alambusha, Alāyudha and their

armies were on the Kaurava side. Ghatotkacha was out on the battlefield

along with other sons of the Pāndavas from day one. In skill, prowess and

heroism, he was no less than Bheema, sometimes even better.30 Bheema

had sounded the death knell for the Kaurava army. But twice, when Bheema

was in trouble, Ghatotkacha came to his rescue.

On day four of the war, the mighty elephant warrior, Bhagadatta, the king

of Prāgjyotisha, had caused Bheema to faint. Ghatotkacha and some other

rākshasa warriors mounted elephants and rushed at Bhagadatta and his men.

Elephants collided with elephants and men with men. The day was saved

for the Kauravas and more so for Bhagadatta due to Bhishma’s quick

thinking. Convinced that it wasn’t wise to face Ghatotkacha head-on at that

time, he announced the closing of the war day as the sun was to set soon.31

Ghatotkacha continued to trample the Kaurava army over the days of the

war until his death. The fourteenth day was especially significant—it was

the day that Arjuna killed Jayadratha. The most legendary warrior that day,

however, was Ghatotkacha. In a way, his heroics that day clinched the war

decisively in favour of the Pāndavas. But for him, the victory would have

been a distant goal.

Ghatotkacha’s first major victim on the fourteenth day was the dreadful

rākshasa Alambusha. After injuring the demon with multiple arrows,

Ghatotkacha leapt onto Alambusha’s chariot. The son of Bheema lifted

Alambusha and spun him around for a few minutes before banging him

hard on the ground. The rākshasa could not survive the blow and died.32

The other major casualty of his that day was another powerful rākshasa

Alāyudha, who was the brother of Bakāsura, the demon whom Bheema had

killed in the Ekachakra Nagar before their marriage to Draupadi. He was

also a relative of Hidimb and Kimir, two other mighty rākshasas killed by

Vrikodara.33 Alāyudha was even more upset at Hidimbā’s wedding with

Bheema. He had entered the battle swearing to avenge the death of his

mates by killing Bheema in Kurukshetra.

Duryodhana summoned Alāyudha to stop the Ghatotkacha from

wreaking havoc on Karna and his men. When Alāyudha was about to attack

Ghatotkacha, Bheema counter-attacked. The rākshasa was waiting for his

chance to fight Bheema. He responded by catapulting a barrage of powerful

weapons at Bheema, who resisted the assault but was struggling to retaliate

in kind. Sensing his father was in danger, Ghatotkacha shifted his attention

from Karna to Alāyudha.

Ghatotkacha and Alāyudha engaged in a deadly duel, fighting with

maces, missiles, arrows and several other weapons. Both had recourse to

illusory powers. Their weapons clashed, making thunderous noises and

scaring away the best of the soldiers. When weapons didn’t help, they

wrestled, pulling each other’s hair. Then, just like Alambusha, Ghatotkacha

raised Alāyudha over his head and banged him down, dealing a lethal blow

to the otherwise invincible warrior.34

Earlier that evening, Ghatotkacha had witnessed the death of his son

Anjanaparvā at the hands of Ashwatthāmā.35 But the most crucial event of

the fourteenth day was yet to happen.

After Jayadratha’s death, the Kauravas were in shock. They fought back

vengefully. The war continued late in the night. Unable to bear the sight of

Duryodhana’s pain, Karna was determined to rout the Pāndava army. There

was no stopping him. Arjuna could have stopped him but Krishna did not

want their combat to happen yet. Karna was in possession of the lethal

Vaijayanti astra,36 the only one which Arjuna did not have a counter to. The

only other capable person who could have faced Karna was Ghatotkacha.

And being a rākshasa, he fought even better in the night.

Ghatotkacha took on the mantle and headed straight towards Karna in his

giant eight-wheeled chariot drawn by a hundred horses. Tall and muscular,

resembling a giant mountain, his appearance was enough to send shivers

down the spine of ordinary humans. Duryodhana sent many warriors to stop

Ghatotkacha from approaching Karna but Ghatotkacha was unstoppable.

Slaying all those who came in his way, Ghatotkacha attacked Karna, who

retaliated in equal measure. The two looked like mighty elephants colliding.

A deadly combat ensued and continued way past midnight. Their armours

were mangled and limbs completely mauled.

When nothing seemed to mellow down Ghatotkacha, Karna decided to

use his celestial weapons. Ghatotkacha too roared and employed his illusory

powers. His roar was so frightening that it caused elephants to urinate. The

Kaurava forces ran helter-skelter to save their lives. Only Karna stood

strong unperturbed. The ferociousness of their duel kept getting worse with

no end in sight. At one point, Karna killed Ghatotkacha’s sārthi as well as

all his horses. Ghatotkacha disappeared and using his illusory prowess,

began to trouble Karna creating illusions and dropping meteor-like rocks

from the sky. With another weapon, he killed Karna’s four horses.

By then, Karna had utilised most of his celestial weapons. The Kauravas

were getting increasingly jittery. They implored Karna to use the shakti he

had received from Indra, the Indrāstra, and neutralise the eldest son of

Bheema, lest he annihilate the entire Kaurava army. ‘Only if we live to see

another day will we fight Arjuna and Bheema,’ they urged. Already

seething with anger due to the ineffectiveness of his celestial weapons on

Ghatotkacha, Karna heard the cries of the Kauravas and shot the Vaijayanti

astra at Ghatotkacha. The weapon was fatal, as Indra had promised. It

ruptured Ghatotkacha’s chest. Knowing he wasn’t going to survive this

assault, Ghatotkacha did something astonishing. He expanded his body

using his capabilities one last time and let his body collapse on the Kaurava

forces. Ghatotkacha died but even in his death, he destroyed one akshauhini

army of Duryodhana.37

(Picture: Ghatotkacha–Karna Combat, Bali, photographed by the author)

Yudhishthira couldn’t hold back his tears when he learnt about the death of

Ghatotkacha. He couldn’t even get himself to go back to the battlefield.

Krishna consoled him and coaxed him to give up sorrow and get ready to

fight. The war was far from over. Wiping his tears, Yudhishthira replied, ‘A

man who forgets the beneficence done on him is as sinful as a murderer.

Ghatotkacha has forever been at our beck and call. When we were living in

the forest, he helped us through the most difficult times. When Arjuna had

gone to get the celestial weapons from Indra, Ghatotkacha voluntarily came

and stayed with us. He carried Draupadi on his back to help her climb the

Gandhamādan mountain during our pilgrimage.

He was fully devoted to me. I too loved him like I love Sahadeva. We were

all present right there and couldn’t do anything to save Ghatotkacha from

getting killed at the hands of Karna!’38

Yudhishthira then suddenly stood up and declared, ‘If it is right for us to

kill our enemies, those who deserve to die the most are Karna and Drona.

They were the prime warriors who killed Abhimanyu. Not Jayadratha; he

was only a minor player. Now Ghatotkacha is dead. Karna and Drona are

the ones causing the most damage to my army. Even then, Arjuna chose to

go after Jayadratha instead of Karna. But now I will kill Karna myself.’

Saying so, he headed out to the field, only to be held back by Vyāsa Muni.39

The sorrow of Ghatotkacha’s death, however, still engulfed him.

Draupadeyas

The days spent in Indraprastha were the few years of happiness for the

Pāndavas and Draupadi. It was during these years that Draupadi gave birth

to five sons, one with each of her husbands.

Yudhishthira’s son, the eldest of the Draupadeyas, was named

Prativindhya, the one who would be steadfast as the Vindhya40 mountains

in warfare.41

Bheema’s son was named Sutasoma, the one who was as splendid as the

sun and moon, and the one who was born after Bheema had conducted a

thousand Soma Yajnas.42

Arjuna’s son was named Shrutakirti, as he was born after Arjuna had

returned from his renowned and virtuous twelve-year pilgrimage across

Bhāratavarsha.43 Shrutakirti was the youngest son of Arjuna, the eldest

being Irāvan followed by Babruvāhana and Abhimanyu.44

Nakula’s son Shatānika was named after one of the illustrious ancestors

of the Kuru lineage.45

Sahadeva’s son was born in the Krittika Nakshatra of Agni devata, hence

he was named Shrutakarma.46

The Draupadeyas spent a large part of their childhood in Kāmpilya and

Dwārkā, in the care of their maternal relatives and Krishna. Satyabhāmā

had reassured Draupadi of the well-being of her sons when she had come

visiting their forest āshram. ‘Your sons are happy and taken care of with

love in Dwārkā. Subhadrā, Rukmini, Krishna and the Yādavas of Dwārkā

shower their love on your sons. The five boys have finished their education

and have become experts in warfare. Worry not,’ she had comforted.

When Bhishma was assessing the warriors on the Pāndava side, he had

called the five sons of Draupadi as ‘mahārathis’,47 implying they were well-

trained and capable warriors.

The Draupadeyas mainly fought as a team alongside Abhimanyu,

protecting him and the other warriors when in danger. They were

instrumental in backing up Abhimanyu on multiple occasions. They

stopped the onslaught of Duryodhana on the sixth day.48 They fought the

unstoppable Ashwatthāmā on the seventeenth day of the war. They had

their share of trophies in duels as well. Over the eighteen days, they fought

against some of the most eminent Kaurava warriors. Against some, they

won; against some others, they were pushed back. But at no point did the

young boys flinch. Unrattled, they persisted on the battlefield until the very

last day.

Some of their prominent combats include:

1. Prativindhya49 fought against Shakuni, Alambusha, Ashwatthāmā,

Duhshāsana, and Chitra. On the eleventh day, he duelled with

Ashwatthāmā when stopped from attacking Dronāchārya. He killed

Chitra on the sixteenth day of the war in a nail-biting combat. Every

weapon, from bows and arrows to maces and spears were used in the

duel. After killing Chitra, Prativindhya attacked his army. A large

number of soldiers got killed. Others who were lucky fled away.

2. Sutasoma50 battled Vikarna, Vivimshati and Shakuni. On the sixth day,

he saved Shrutakarma from being killed by Durmukha, one of the

brothers of Duryodhana. Durmukha broke Shrutakarma’s chariot but

he continued fighting from the ground fearlessly. Sutasoma came by

quickly and pulled his younger brother on to his chariot.

3. Apart from Durmukha, Shrutakarma51 fought with Sudakshin, the king

of Kāmbhoja. On the eleventh day, he faced off with Duryodhana’s

brother Chitrasena’s son. Then on the fourteenth day of the war,

Shrutakarma killed Shala, the son of Somadatta and brother of

Bhurishravā. It was a joint effort by the five brothers. They

individually combated Shala first and left him weaker before

Shrutakarma finally severed his head. Shrutakirti killed Shala’s horses,

Shatānika killed his charioteer, Sutasoma cut his bow and Prativindhya

his flag. On the sixteenth day, the son of Sahadeva killed the king of

Abhiras, Chitrasena and destroyed his army. Shrutakirti backed him up

in this feat. On the seventeenth day, the son of Devāvradha was killed

by Shrutakarma.

4. Shatānika52 fought Jayatsena, Chitrasena, Dushkarna and Shrutakarma

—the brothers of Duryodhana, Ashwatthāmā and Vrishasena among

others. He killed Bhutakarma on the eleventh day of the war when

Bhutakarma tried to stop him from attacking Drona. Shatānika helped

Dhrishtadyumna make the troop formation for the Pāndavas on the

fourteenth day. On the seventeenth day, he killed a young prince of

Kalinga.

5. Shrutakirti53 faced off with Jayatsena on the sixth day. On the eleventh

day, he had a one-on-one with Duhshāsana’s son while attempting to

attack Dronāchārya. He was the youngest of the Draupadeyas and a

great team player.

After Duryodhana fell, the conch was blown, suggesting the end of the war.

Among the sons of the Pāndavas who had fought in Kurukshetra, only the

Drauapadeyas had survived through the eighteen days. That night, per

Krishna’s suggestions, the Pāndavas rested in the Kaurava camp. The sons

of Draupadi and the surviving warriors of Pānchāla—Dhrishtadyumna and

Shikhandi among them—rested in their own camp. Many near and dear

ones were lost to the war, but at least the consolation of not having to fight

the next morning let them sleep in relative peace.

The Kauravas had lost. But three warriors, Ashwatthāmā, Kritavarmā and

Kripāchārya, were still alive. For that matter, Duryodhana was on his

deathbed but not yet dead. The sight of the eldest Kaurava, the ever-proud

Duryodhana drenched in blood, lying in mud by a pool, waiting for death to

alleviate his pain, was quite heart-wrenching. Ashwatthāmā was grief-

stricken on seeing the plight of his friend. For all his vices, Duryodhana

knew how to maintain friendships. He was generous and indulging for those

he called his friends.

‘I pledge to kill all the Pāndavas and Pānchālas today to avenge what

they have done to you,’ Ashwatthāmā fumed. His words came as a succour

to the dying crown prince of Hastināpur. He nominated Ashwatthāmā as the

commander of the Kauravas.54 Not that there were any Kauravas or allies

left to lead but it was a formality, more like Duyodhana’s gesture of

gratitude. The three warriors couldn’t go back to their camp. Instead, they

chose to spend the night in the forest. Kripāchārya and Kritavarmā fell

asleep on the ground by a tree.

Ashwatthāmā was wide awake wondering how he could avenge his

friend’s defeat. ‘There is no way I can kill the Pāndavas in a battle now. But

I am oath-bound. To stick to the usual rules of a war wouldn’t be wise. That

way, I will call upon my own end,’ he thought. Just then, his eyes fell on a

tree nearby. A fleet of crows was perched on one of its branches, asleep.

Out of nowhere, an owl hovered by and attacked the unaware crows. Most

of the crows were unable to fly due to the suddenness of the owl’s strike

and became the predator’s easy victims. Ashwatthāmā jumped up. He knew

how his revenge would look.55

Having decided his plan of action, Ashwatthāmā woke up his uncle

Kripāchārya and Kritavarmā. Venting out his frustration over the

devastation of Duryodhana and the Kaurava army, he laid out his plan for

revenge. Kripāchārya attempted to dissuade him. ‘Duryodhana got what he

deserved. Driven by impulse and greed, he plunged himself and all others

into this thoughtless and cruel act of war disregarding all sane advice. The

pain we are faced with is also our own doing. We followed Duryodhana

knowing fully well he was on the path of destruction. Let us rather go to

Hastināpur and seek counsel of Dhritarāshtra, Gāndhāri and Vidura,’ he

said.

Ashwatthāmā was in no mood to listen. Anger had shrouded his

discretion. ‘I have decided to kill the Pāndavas and the Pānchālas tonight

itself, as they sleep peacefully in their camp. The Pāndavas have resorted to

deception during the war. That’s how they killed my father Drona, Karna

and even Duryodhana. I won’t be doing anything wrong,’ saying so,

Ashwatthāmā rushed to his chariot. Kripa and Kritavarmā followed.

Together they headed to the camp of the Pāndavas.56

The camp was quiet. The soldiers and caretakers too had fallen into a

deep slumber, assuming the war was over. Ashwatthāmā stealthily entered

the tents and started slaying whoever his sword could find. Like crows left

aghast at the owl’s attack, the warriors in the camp were horrorstruck. Even

before they could realise what had hit them, their necks were severed by the

swiftness of Ashwatthāmā’s strike. He killed Dhrishtadyumna, Uttamaujas,

Yudhāmanyu and their servants. The few who did manage to escape were

slain by Kritavarmā and Kripāchārya who were waiting by the entrance.

Shikhandi and the sons of Draupadi woke up with a jolt due to the

commotion caused. They came out of their camps and started showering

arrows at Ashwatthāmā. As if fuelled by the lord of destruction himself,

Ashwatthāmā couldn’t be contained. One after the other the Drauapadeyas

and Shikhandi were slain by the force of Ashwatthāmā’s sword. In that one

night, Ashwatthāmā exterminated more people than he had in the days of

the war.57 Having killed to his heart’s satisfaction, he came out of the camp.

The three of them rushed to the pool by which Duryodhana lay and boasted

of Ashwatthāmā’s exploit. Duryodhana was overjoyed. He passed away

soon after.

As Sanjay narrated the gory destruction inflicted by Ashwatthāmā on the

Pāndava camp, Dhritarāshtra was half-awed and half-surprised. ‘If

Ashwatthāmā wished my son’s victory, why did he not do this before? Why

did he wait for my son to die to destroy the opponents?’ he asked.

‘Ashwatthāmā greatly feared Arjuna, Krishna and Sātyaki. Had Arjuna

been around, Ashwatthāmā would have never succeeded,’ replied Sanjay.58

Ashwatthāmā didn’t stop at that. He tried to use the Brahmāstra on the

Pāndavas, failing which he directed the deadly weapon at Uttarā’s womb to

kill her unborn child. He did not succeed in that either. But for all the

offences he committed, Ashwatthāmā did get his comeuppance, a

retribution worse than death. He was cursed by Krishna to live for three

thousand years, roaming on earth alone, diseased, with an ever-festering

wound on his forehead, smelling of pus and blood.59

Shwet

Uttar and Shwet were young sons of King Virāta of Matsya desh. Uttarā,

Abhimanyu’s wife, was their sister. Uttar was the prince who had been

Arjuna’s sārthi during the battle of Virāta. Both these brothers had

participated in the war on the side of the Pāndavas. Uttar fought valiantly

but was killed by Shalya, the king of Madra, on the very first day of the

war. Shwet saw Uttar die. Upset and enraged, he launched an aggressive

attack on Shalya to avenge his brother’s death. Shalya was completely

cornered. Seeing him unable to move, Shwet was about to jump onto

Shalya’s chariot. But before Shwet could kill Shalya, seven warriors,

including Jayadratha and Brihadbal, counter-attacked. It was a simultaneous

attack but Shwet was feisty. In a flash of a second, he cut their bows with

his arrows. The warriors pulled out other bows. Again, before they could

realise, Shwet shot another blast of arrows and broke the bows in half.

Shwet made them retreat and aimed for Shalya once again.

This time, armies led by Bhishma and Duryodhana launched an assault

on Shwet and his fleet of soldiers. Unflustered, Shwet killed many young

warrior princes that day. Many had their heads severed, others their limbs.

So ferocious was Shwet’s onslaught that the soldiers of Bhishma’s army ran

helter-skelter, leaving Bhishma alone. Observing that no one else was

capable of restraining Shwet, Bhishma upped his assault. They fought like

wild intoxicated elephants displaying their excellence in warfare. Bhishma

was a veteran. But Shwet was unyielding. The Pāndava forces were in awe

of Shwet. The young man was proving to be more than a match for the

eldest Kaurava. At one point, seeing the flag of Bhishma’s chariot cut, the

Kauravas assumed Shwet had killed Bhishma.

Duryodhana sent warriors like Bāhlika, Kritavarmā and Shalya to protect

Bhishma. Shwet stopped them in their way by directing an offensive of

arrows and weapons at them. Bhishma’s body was also mangled by his

arrows. Shwet then threw a mace on Bhishma’s chariot, crushing the horses

as well as the body of the chariot. Bhishma quickly got onto another chariot

and this time launched one final fatal attack on Shwet. Unable to withstand

the blow of the grand old warrior’s attack, the boy succumbed. In this

glorious death, Shwet immortalised himself.60

Shankha, one more son of Virāta’s, died on the sixth day of the war. He

was killed by Dronāchārya when he came to the rescue of his father.61

The victory of Kurukshetra was not trivial. Its price was the life of a

generation of warriors.

Ψ

The Post-War Hastināpur Days

Yudhishthira Dejection

The war lasted for eighteen days. The Pāndavas had won but the victory

had come at a huge cost. There was not a single warrior family left in

Bhāratavarsha that had not lost a father, son, brother or husband. The five

Pāndavas had survived but they had lost their grandfather, cousins, teachers,

uncles, brothers-in-law as well as all their sons from Draupadi, Subhadrā,

Uloopi and Hidimbā.

Consumed with extreme guilt of participating in this destruction,

Yudhishthira, in a fit of distress, announced he didn’t want the kingdom nor

the riches. He would rather do prayashchit1 by spending the rest of his life

in vanvās. ‘Had we taken shelter in Dwārkā and begged for a living, such

calamity wouldn’t have befallen us. For the sake of this kingdom, we killed

all those who were dear to us. We killed the young sons of parents who

were yet to fulfil their duties towards them and experience the joys of their

life. We have certainly sinned. I cannot live here anymore. I need to repent

for my sin. I will take your leave and go live an ascetic’s life in the forest.’2

The other brothers tried to pull him out of his sorrow and urged him to

reconsider his decision. ‘Going away to the forest at this juncture is akin to

running away from your responsibility towards the kingdom,’ Bheema

said.3

‘One does not throw away the wealth that he has rightly gained; rather, it

should be used for the welfare of the kingdom. You have this opportunity to

sacrifice yourself and everything you have for your subjects by way of

administration and by conducting grand ceremonial yajnas. As a king, that

is the most virtuous path for you to take,’ encouraged Arjuna.4

Nakula opined, ‘It is foolish to think one is a noble by just giving up a

householder’s life and going to the forest. A noble man is he who uses his

discretion to understand his duties towards his family and society and acts

accordingly, keeping his own desires in check.’5

‘True happiness lies in giving up attachment to things including our ego

and doing what must be done,’ added Sahadeva. Draupadi, Kunti, Krishna

and Veda Vyāsa too urged Yudhishthira to reconsider his plans for

renunciation and accept his kingly duties. Not only was his responsibility

towards the citizens of Hastināpur but also towards all those kingdoms that

had participated in the war from either side.

In addition to exhorting Yudhishthira to govern the kingdom like his

ancestors did, Vyāsa gave very sound advice to establish peace in the

region, ‘Go visit all these kingdoms and crown whoever is their rightful

heir, probably the son or the grandson. If a male heir doesn’t exist, crown

their daughters. Console their citizens and the womenfolk. Help them deal

with their grief and establish peace in the country.’6

Vyāsa encouraged the eldest Pāndava to get over his grief and when the

time was right, to solemnise the aspirational yajnas like Ashwamedha and

Sarvamedha, just as his ancestors had done. ‘Once you are disposed of all

your duties and have repaid the debt to the society, to your ancestors and the

gods, you may retire to the forest happily,’ added Vyāsa.7

Yudhishthira eventually yielded and was crowned the king of Hastināpur.

The idea of conducting the yajna appealed to him but that would require a

full treasury. As the war had happened not too long ago, the coffers were

empty. Veda Vyāsa directed the Pāndavas to a location in the Himālayas

where immense treasure was hidden. If they managed to find and secure

that wealth, the treasuries could be filled soon.8

A king named Maruta in the lineage of Ishwaku had conducted a yajna at

that spot several years ago. After having given away a lot of wealth in

donation, the king still had a lot more gold left. This he had stored in that

location, getting a treasury made. Over the years, the location and the

wealth were lost to his successors9. The Pāndavas went to that place in the

Himālayas and excavated pots of gold, jewellery, precious stones and

utensils made of gold. The amount of wealth they found was enough to

undertake a grand fire ritual, the Ashwamedha Yajna.

Ashwamedha Yajna—the Initiation

Despite the tragedies of the war, the birth of Parikshita had sent a wave of

joy throughout Hastināpur. The Pāndavas had hit a jackpot in the

Himālayas. Thus, Yudhishthira began to plan the organisation of the

Ashwamedha Yajna as suggested by both Veda Vyāsa and Krishna. Only a

king who had significant wealth for donation at his disposal and the

subordination of the other kings of Bhāratavarsha could solemnise this

ritual. Similar to the Rājasuya Yajna, getting the other kings to accept the

host king’s domination, by diplomacy or strength, was mandatory. Like

Rājasuya, this yajna too entailed giving humongous amounts of charity in

the form of food and wealth to all those who came seeking and were

invited, including ordinary citizens and heads of other kingdoms who had

accepted the host king’s sovereignty. Rather, that was the idea, to assuage

the miseries of war-struck citizens by at least ensuring they were materially

taken care of.

There was one major difference between the two rituals. In the

Ashwamedha Yajna, a horse of an excellent breed was let loose and allowed

to roam around at his will for one whole year. The kingdoms that were

transgressed by the horse had two options: Let the horse pass through

indicating their acceptance of the host as the supreme king; or hold the

horse, implying they were opposing the host’s dominion. For the yajna to

happen, the host king had to defeat or convince the opposing king and make

them relent.

For Yudhishthira’s yajna, a well-bred horse was selected and set free.

Arjuna was appointed to follow the horse and ensure it came back at the

end of the stipulated period. ‘As far as possible, convince the kings through

your words. Try not to have a full-fledged war with them,’ Yudhishthira

opined.10 Arjuna embarked on the mission with a huge army. He would first

attempt to persuade the kings peacefully and would fight them only if they

did not budge. Even when compelled, he avoided killing the princes or the

kings. Having put them in a weaponless, chariot-less state, Arjuna would let

them go once they accepted Yudhishthira’s command.

Dushālā’s Plea

Although Arjuna did not wish for a war with any kingdom, the wounds of

Kurukshetra were still being nursed by some. They were waiting for this

opportunity to fight Arjuna. The kingdoms of Trigarta, Kirātas and

Mlecchas attempted to stop the horse but got a drubbing from Arjuna. After

Bhagadatta’s death in Kurukshetra, his son Vajradatta became the king of

Prāgjyotisha. He challenged Arjuna and a fight followed. Vajradatta lost but

Arjuna did not kill him. Conveying the invitation for the yajna and getting

Vajradatta’s allegiance, Arjuna moved on. The horse then turned towards

Sindhu desh.

Jayadratha, the brother-in-law who Arjuna had killed on the fourteenth

day of Kurukshetra to avenge Abhimanyu’s death, was the king of Sindhu

desh. Subsequently, his son Surath was crowned king. Jayadratha was also

the one who had tried to abduct Draupadi during their years in exile. After

that incident, though the Pāndavas hadn’t killed Jayadratha, they had

significantly humiliated him. Since then, the Saindhavas11 harboured

special hatred towards the five brothers. Hence, when they learnt of the

horse entering Sindhu territory, the warriors of Sindhu attacked Arjuna,

who retaliated. He was more than a match for all Sindhu warriors put

together.

Arjuna coaxed them to back off but the Saindhavas were ready to die.

When many warriors on their side began to fall, Dushālā, Arjuna’s cousin

sister and Jayadratha’s wife rushed onto the field with a toddler in her hand.

She requested Arjuna to forgive the Saindhavas for the sake of the toddler

and not kill any more warriors. Arjuna himself didn’t want to kill anyone.

Now the plea came from his cousin. He immediately stopped his attack and

enquired about the child. Dushālā informed him that the boy was Surath’s

son and her grandson. She also told him that Surath had died just that day

from the shock of the news of Arjuna’s attack.12

Dushālā then requested her own people to drop their weapons and make

peace with the Pāndavas. It was Dushālā’s wisdom that saved the

Saindhavas that day. Arjuna was happy to comply. He comforted Dushālā,

invited her to the yajna and moved on to the next destination.

Following the horse around like this, Arjuna entered the kingdom of

Manipur.13

The Son Who Defeated Arjuna

Many years ago, when Arjuna was on his twelve-year journey around

Bhāratavarsha after having intruded on Yudhishthira and Draupadi’s

privacy, he had come to Manipur. Towards the south, crossing over

Mahendragiri mountains, walking by the coastal route, he had reached this

beautiful kingdom.14 Roaming around in the city, he saw an astoundingly

beautiful young lady. On enquiry, he learnt she was Chitrāngadā, the

princess of Manipur and the daughter of King Chitravāhana. Arjuna

approached the king and introduced himself. He requested the king for his

daughter’s hand. He wished to make Chitrāngadā his wife.

Chitravāhana accepted the alliance with a precondition. Per the tradition

in their family, the son born to the daughter would live in his maternal home

and eventually become the heir to the throne. Therefore, the child born of

the union will have to be left back in Manipur along with the mother.

Arjuna agreed. He and Chitrāngadā were married and had a son,

Babruvāhana. After his birth, Arjuna resumed his journey.15

When Babruvāhana learnt of the arrival of his father in Manipur with the

horse, he was elated. Along with his ministers, he went to welcome Arjuna,

who wasn’t pleased. ‘Have you forgotten that you are a warrior? I have

entered your territory with this horse. You must thwart my way ahead and

fight with me. Instead, you are here to welcome me,’ he chastised. Uloopi,

Arjuna’s other wife and Babruvāhana’s stepmother, who had accompanied

Arjuna, explained to Babruvāhana the purport of his father’s harsh words.

‘Your father comes from the best of the warrior families and wishes to see

how capable you are. You must fight him. That will make him happy,’ she

advised.

Babruvāhana put on his armour, picked up his bow and quiver of arrows

and got on his chariot. He ordered his men to capture the white

Ashwamedhi16 horse and challenged Arjuna. A vigorous combat ensued.

The father and the son showered a volley of sharp arrows at each other.

Babruvāhana propelled some of his best weapons and arrows, wounding his

father badly. Deftly, he cut down the arrows that Arjuna shot at him. Seeing

his son’s manoeuvre, Arjuna was delighted. ‘Blessings to you, O Son of

Chitrāngadā! Your valour impresses me. Now see how I attack you. Be

alert!’ Saying so, Arjuna killed Babruvāhana’s horses and crushed his

chariot. Angered, Babruvāhana shot some extremely sharp poison-tipped

arrows that pierced through Arjuna’s armour and chest. Arjuna collapsed on

the ground unconscious. Babruvāhana himself was terribly wounded. He

too fell on the ground unconscious.17

Chitrāngadā was aghast when she saw her husband and son lying lifeless

on the ground. ‘You made the son and father fight! Now you bring Arjuna

back to life, else I will kill myself!’ she said accusingly to Uloopi. Soon

enough, Babruvāhana regained consciousness. But Arjuna lay unconscious

still. Extreme sorrow gripped Babruvāhana’s heart. He thought he had

killed his father. What could be a greater sin? Babruvāhana declared he

couldn’t live after having committed such a grave sin and would kill

himself by fasting unto death. Uloopi comforted them. ‘Your father is a

virtuous man and an invincible warrior. Not even Indra can defeat him. I

have a Sanjeevani gem which we Nāgas use to resurrect our wounded

warriors. Take this and place it on your father’s chest,’ she said, handing the

gem to Babruvāhana.

Arjuna woke up rubbing his eyes as if he was waking up from a deep

sleep and wondered what everyone was doing standing around him.

Babruvāhana bowed to him and asked Uloopi to narrate the story of his

falling unconscious.18 After spending a few happy days in Manipur, Arjuna

proceeded on his mission inviting Chitrāngadā and Babruvāhana to visit

Hastināpur.

This was the first time in his life that Arjuna had been defeated in a duel.

The only other time he would be vanquished was a few years away.

Tracing the horse’s route, travelling through areas of the south, then coming

upwards along the coast to Saurashtra and Dwārkā, Arjuna reached

Gāndhār. This was amongst his last few destinations before heading back to

Hastināpur. One of Shakuni’s sons was the king of Gāndhār at that time.

The people of Gāndhār had no love for the Pāndavas. The death of

Shakuni along with many other Gāndhār warriors in Kurukshetra had

angered them. They attacked Arjuna and the horse. Arjuna responded in

kind. Again, a lady came to the rescue of the Gāndhāras. She was Shakuni’s

wife. She pleaded with the Gāndhār warriors to seek peace and asked

Arjuna to forgive her people. Arjuna offered her reverence as he would to

his maternal aunt. She was Duryodhana’s aunt, after all. The Gāndhār

warriors surrendered. Hoping to normalise relations with this once-upon-a-

time enemy state, Arjuna invited Shakuni’s son to Hastināpur for the yajna

ceremony.19

Arjuna returned to Hastināpur having successfully protected the

Ashwamedhi horse. Yudhishthira solemnised the fire ritual amidst guests

from every corner of Bhāratavarsha. He distributed a huge amount of

wealth among priests, citizens and participating guests from all over. The

guests left happy and content, singing paeans to the generosity of

Yudhishthira and the valour of the Pāndavas.

With Yudhishthira at the helm of Hastināpur empire, Krishna knew

Bhāratavarsha was in strong and compassionate hands. Krishna had been

pivotal in the success of Pāndavas and now it was for them to carve their

path ahead. It was time for him to head back to where he belonged, to

Dwārkā.

The years following the yajna were spent in rebuilding the kingdoms.

The land of Bhāratavarsha, devastated by one of the bloodiest wars, would

finally experience a period of relative peace. Kaliyuga20 was still some

years away.

Ψ

The End of an Epoch

Daruk looked visibly shattered. He had just arrived from Dwārkā and

wanted to see Arjuna at the earliest. Daruk was Krishna’s trusted friend and

charioteer. On seeing Arjuna, the otherwise composed Daruk broke down,

‘A huge tragedy has struck the Yādavas. The Yādava warriors have killed

each other. Sātyaki, Kritavarmā and the sons of Krishna are all dead. The

ladies and children have been left in a lurch. Krishna has requested you to

come immediately,’ said Daruk, trying to control the tremor and the

dejection in his voice.

Arjuna was shaken. ‘How is that even possible?’ he asked in disbelief.

Daruk then told him in detail about the tragic accident which led to Yādavas

killing Yādavas.1

Long ago, some very accomplished rishis had camped in Dwārkā. In a

rather ill-destined moment, some young Yādavas, including Krishna’s and

Satyabhāmā’s son Sāmba, thought of playing a prank on them. They

dressed up Sāmba in the guise of a pregnant woman and approached the

sages. ‘This lady is the wife of the great Yādava Babru. She craves for a

son. O Noble Sages, please do tell us if she would beget a son?’ they joked.

The rishis saw through the prank and were greatly enraged. ‘You desire to

be pregnant, so you will be. You will deliver an iron club tomorrow. And

that club will be the end of the Yādavas,’ the rishis cursed. The boys were

frightened and went running to the Yādava chief Ugrasen and Krishna to

tell them what had happened.

The next day, as the rishis had cursed, a big mass of iron was removed

from Sāmba’s stomach. Ugrasen had it crushed and thrown into the sea.

Afraid of the rishis’ curse, to ensure the Yādavas do not lose control of their

senses and do nothing stupid, a complete ban on alcohol was imposed in

Dwārkā. ‘If a person is even seen in possession of alcohol, he will be

executed,’ announced the royal herald.

After that, a few years went by peacefully. The Yādavas as a clan had

become powerful after the Kurukshetra war. The power had made them

haughty and hedonistic. Personal boundaries were readily breached and

morality in social life had taken a dip. As if wishing to teach them a lesson,

nature began behaving erratically. Storms of sand began to rise out of

season. Seasons and the timings of sunrise and sunset fell out of sync. The

omens did not augur well for Dwārkā.

One day, when deep in thought, Krishna was reminded of Gāndhāri’s

words. Extremely rattled hearing the wails of her daughters-in-law over the

death of her sons, she had addressed Krishna and said, ‘Thirty-six years

from now, you too will witness your brethren kill each other just like the

Kauravas have destroyed themselves in Kurukshetra.’ Krishna realised that

the thirty-sixth year had arrived. The omens suggested Gāndhāri’s curse—

and that of the rishis’—might soon play out. Krishna was going to let time

and fate take its course.

One day, the Yādavas decided to go on an excursion by the sea. Baskets

of food and drink were carried along. Happily, they camped by the shore.

Musicians and dancers took to the floor. The ban on alcohol was forgotten

and pots of wine were brought out. Sātyaki, Kritavarmā, Krishna’s sons and

all other Yādava warriors began drinking in front of Krishna, who stood by,

a silent spectator. The men began to get intoxicated with all the wine that

they had imbibed. In that state of intoxication, Sātyaki suddenly got up and

accused Kritavarmā of being a cruel warrior, who had killed the sons of

Draupadi and the Pānchāla warriors in their sleep, in the middle of the

night, completely unprovoked. Some Yādavas concurred with Sātyaki and

began abusing Kritavarmā.

‘Says he who killed the unarmed Bhurishravā. Was that not cruel?’

Kritavarmā angrily retorted. The arguments became violent. In the heat of

the moment, Sātyaki severed Kritavarmā’s head. A scuffle followed among

the Yādava warriors in which they all ended up killing one another. Only

Krishna, Balarāma and Babru survived. While the Yādavas were fighting

each other, Balarāma, who was also intoxicated, walked away into a nearby

forest and sat under a tree, as if in meditation. Krishna asked Daruk to rush

to Hastināpur and seek Arjuna’s help. He asked Babru to take the

womenfolk back to Dwārkā and inform his father Vasudeva about the

unfortunate happening. But before Babru could leave, he was struck by an

iron club thrown from somewhere.2

Krishna himself took the women back to Dwārkā and told Vasudeva

about the destruction of the Yādava clan. ‘Arjuna will be here soon. He will

probably take all the survivors to Hastināpur. Everyone must leave before it

is too late. From the way the ocean has been behaving, Dwārkā will drown

soon. I have been a witness to the destruction of the Kauravas. Now I have

seen my people kill themselves. I cannot bear to live in this city devoid of

my brethren anymore. I will spend my days in the forest along with

Balarāma,’ said Krishna and walked away.

By the time Krishna reached Balarāma, he was no more. Krishna and

Balarāma had been inseparable all their lives. Right from their childhood

days spent in Gokul and the struggles in Mathura to the making and

destruction of Dwārkā, they had been through everything together. Krishna

was now alone and exhausted. It had been an eventful day. He lay down

under another tree as if awaiting his death. Suddenly, a poisonous

arrowhead of a hunter pierced through Krishna’s foot. The hunter had shot

Krishna, mistaking him for a wild animal.

The poison was strong. Krishna died instantly.3 With his death, the age of

Dwāpar had ended, the epoch of Kali had begun!

Arjuna got to Dwārkā as fast as he could. His arrival was greeted by the

wailings of the women. It was not the Dwārkā he remembered. The city of

his memories was grandiose and joyous. This city was haunted like a

widow who had lost it all. Arjuna’s throat choked, so did his eyes but he

had a task at hand. Hence, gathering himself, he went to see Vasudeva, his

uncle. Already old, he had become even more frail after the horrific turn of

events. His eyes looked listless, like that of a man who had no will to live.

Vasudeva had somehow managed to stay alive to give Krishna’s message to

Arjuna, who had no words to console him. He assured Vasudeva that he

would take the survivors back to Hastināpur. ‘Krishna, Draupadi and us five

Pāndavas are different bodies with the same heart. We cannot imagine

living without each other. Seems like our end is near too,’ muttered

Arjuna.4

Vasudeva passed away that night. Arjuna performed his last rites and that

of the other Yādava warriors. He sent people to look for Krishna and

Balarāma. Their bodies were found in the forest. Arjuna did the last rites for

them as well. On the seventh day, he left for Hastināpur from Dwārkā with

all the women, children and other survivors. The entourage had just about

moved out of the city gate when, as Krishna had predicted, the ocean began

roaring tumultuously. Its waves rushed up to encroach upon the lands of the

magnificent city of the Yādavas. In no time, the city was completely

engulfed by the waters, leaving no trace of its existence.

Crossing the mountains, forests and mighty rivers, Arjuna reached the

Panchanada.5 The entourage camped there for the night. Some dacoits of

the Abhira community saw this retinue comprising women and children.

This would be an easy group to rob and make a bounty, they thought and

attacked their camp. Arjuna and the accompanying soldiers made an

attempt to resist the attack. But something extremely peculiar happened.

Arjuna, the greatest of the archers of his times, had difficulty stringing his

Gāndiva. Then, to ward off the Abhiras who had attacked in large numbers,

he decided to use his celestial weapons. However, he couldn’t remember

how to make them work. Arjuna started showering his arrow nevertheless,

but in no time his quiver was empty. In front of his eyes, the dacoits took

some women away and killed others who resisted.

It was a moment of extreme embarrassment and rude awakening for

Arjuna. A man considered invincible had lost to some lowly dacoits. This

was Arjuna’s second defeat. The first one was at the hands of his son

Babruvāhana. Though in that battle, Arjuna wasn’t fighting to win. In this

one, against the Abhiras, he had failed like never before. He had failed the

Yādava women. He couldn’t yet give up. Some women and kids had

survived. Arjuna took them to Hastināpur and got them settled in

appropriate places.6

The loss of Krishna had left an unfillable void in Arjuna’s heart. The defeat

at the hands of Abhiras had disturbed him even more. He realised his power

and skill had significantly depleted. Restless and anxious, he went to see his

great-grandfather Veda Vyāsa. Upon hearing his plight, Vyāsa smiled, ‘You

have done all that you needed to on earth. Now is the apt time to retire and

prepare to leave this earthly abode,’ he said.7

As it so happened, Yudhishthira had been thinking about retirement

himself. He had observed omens which indicated it was time to depart. The

brothers and Draupadi concurred. Yudhishthira began delegating his

responsibilities. He crowned Abhimanyu and Uttarā’s son Parikshita the

king of Hastināpur. He appointed Krishna’s grandson Vajra as the king of

Indraprastha. He handed over the overall management of the kingdom to

Yuyutsu and declared his intention to spend the last days in the Himālayas

with his brothers and Draupadi.8

Fifty years ago, the Pāndavas and Draupadi had left Hastināpur, giving

up all the luxuries of a royal life to spend thirteen years in the forest. They

left again, leaving everything behind—this time, of their own volition and

to never come back.

Ψ

Part 3

Mahābhārata Trivia

The Legend of the Scripting of the Mahābhārata

All wisdom pertaining to the four Purushārthas— Dharma, Artha,

Kāma, Moksha—found here may be found elsewhere, but that which

is not here is not to be found anywhere.1

       

        (Ādi

Parva 62.53)

Thus said Vaishampāyana when extolling the glory of the Mahābhārata to

Janamejaya.

While the core of the Mahābhārata is the history of the Kauravas and the

Pāndavas, interspersed throughout the kāvya2 is the wisdom of the Vedas

and Smritis. That was the intent of Vyāsa Muni, to preserve the history as

well as the wisdom of Bhāratavarsha for generations to come. Ugrashravā

explained this context of the Mahābhārata to Rishi Shaunak and his students

in Naimishāranya. He also narrated to them what he had heard about the

scripting of the Mahābhārata. This legend occurs in the very first chapter of

the Ādi Parva.3

Krishna Dwaipāyana Vyāsa had mentally composed this tale of his

grandchildren and their ancestors including all necessary details and stories

that would make the kāvya enriching. The number of shlokas had crossed

the hundred-thousandth mark. Preserving and spreading the kāvya would

necessitate proper scripting and chronicling—a humongous task. Vyāsa

Muni had to find a scribe of proven distinction. Once, pondering on this

very question, Veda Vyāsa received an inspiration from Brahmā deva

himself—to seek the support of Ganesha deva.

Who better than the lord of wisdom, the one who helps us sail through all

the hurdles in life, the Vighnahartā, to undertake a task of such epic

proportions! Vyāsa Muni approached Ganesha with this request.

‘O Ganesha, become the writer of this itihāsa of Bhāratas as I narrate it. I

have already developed it in my mind,’ requested Vyāsa.

Ganesha agreed but laid down a condition. ‘If you ensure my pen doesn’t

stop even for a bit, then I can become your writer.’

This condition implied that Vyāsa Muni had to recite the shlokas non-

stop. Not one to be bogged down, Veda Vyāsa agreed. Nonetheless, he

asked for a reciprocation.

‘O Deva, have your way but do not write anything without understanding

it.’

‘Om,’ said Ganesha and the Mahābhārata got written!

Sometimes, Vyāsa would compose a complex verse so that Ganesha

would need some time to decipher and that would give Vyāsa some time to

think. Vyāsa composed eight thousand and eight hundred (8,800) such

verses.4

Where was the Mahābhārata Written?

Dakshinātya rendering of the Mahābhārata makes a note of where it was

written.5

  

   

    

   

At the foothills of Himālayas, in a mountain cave, Vyāsa Muni meditated

and recounted the itihāsa of Bhāratvarsha.

This place has been traced to a small but extremely picturesque village,

Mānā (), situated a few kilometres beyond Badrināth, ensconced

amongst the mighty Himālayas, along the Indo-Tibetan border. In Mānā,

there are two caves—one known as Vyāsa Gufā and about a hundred metres

below is another cave known as Ganesha Gufā. Even today, the two caves

are popular among pilgrims and tourists alike.

Folklore also suggests that the Pāndavas and Draupadi had come to Mānā

on the way to Swargaloka, having crowned Parikshita the king of

Hastināpur.

(Picture: Vyāsa Gufā, Mānā, Uttarākhand, photographed by the author)

In How Many Days was the Mahābhārata Composed?

Vaishampāyana tells Janamejaya that it took Krishna Dwaipāyana Vyāsa

three years of concerted effort to compose the Mahābhārata, the history of

Janamejaya’s ancestors.

   

  (Ādi Parva 62.52)

Various Names of the Mahābhārata

There is a popular theory about three forms of the Mahābhārata. Jaya being

the original as narrated by Krishna Dwaipāyana of 8,800 shlokas, followed

by Bhārata, which was narrated by Vaishampāyana of 24,000 shlokas and

finally the one we know as Mahābhārata, narrated by Ugrashravā consisting

of 100,000 shlokas. However, till date there have been no separate

manuscripts of Jaya or Bhārata found that support the above theory.6

The number 8,800 is mentioned in the Mahābhārata text. But that is the

count of the complex verses written by Vyāsa. The number 24,000 is also

mentioned. It indicates the compilation of 24,000 shlokas excluding the

Purānic stories, also composed by Vyāsa and taught to his son Shukadeva.

This was known as Bhārata.7

The text further suggests that the Mahābhārata of 1,00,000 verses is also

composed by Krishna Dwaipāyana Vyāsa himself. When asked by the rishis

gathered at Rishi Shaunak’s āshram in Naimishāranya about where he was

coming from, Ugrashravā had replied, ‘I am coming from the Sarpa Satra of

King Janamejaya, having heard there the stories from the Mahābhārata

recounted by Vaishampāyana composed by Krishna Dwaipāyana Vyāsa.’8

Then again in the sixty-second chapter of the Ādi Parva, before

proceeding to narrate the story to Janamejaya, Vaishampāyana, while

explaining to him the importance of the Mahābhārata, says, ‘These 100,000

shlokas have been composed by Krishna Dwaipāyana Vyāsa, the son of

Satyavati. This great story of the birth and lives of the progeny of Bharata is

called the Mahābhārata.’9

In the same chapter, Ādi Parva 62, Vaishampāyana tells Janamejaya,

‘This itihāsa by the name Jaya should be heard by all who desire for

victory.’ It seems to suggest that Jaya is another name for this history of

Bhāratas—the Mahābhārata.

The above implies the context-setting shlokas added by Ugrashravā and

Vaishampāyana are in addition to the 100,000 shlokas of Vyāsa. It is very

likely that additions, modifications and deletions have happened to the

shlokas over years. But the theory of the evolution of Jaya into Bhārata into

Mahābhārata seems unlikely based on what the text tells us.

Ψ

Vyuhas: Army Formations in the Mahābhārata

An arrangement of troops in a territorial battle including placement of foot

soldiers and warriors on horseback, elephant back and riding chariots

aligned with the strategy of the day— defensive or offensive—is called a

Vyuha.

Every night, in Kurukshetra, both sides discussed the happenings of the

day and planned the strategy for the next day, including the placement of

the troops. The vyuhas1 formed by them are tabulated in Table 23.1.

Table 23.1: Vyuha Formations by Both Armies Through Eighteen Days

of War

Examples of Select Vyuhas

Sarvatomukhi Vyuha

Chariot warriors such as Bhishma, Kripa, Drona and Ashwatthāmā were in

the lead in this vyuha. They formed the head of the formation. The elephant

warriors made the body and the horse warriors flanked the formation on

two sides. It was a position of offence.

Vajra Vyuha

The formation is in the shape of Indra’s thunderbolt weapon. Arjuna made

this formation on the first day of the war. It was led by Bheema. Behind him

was a layer comprising warriors such as Nakula, Sahadeva, Abhimanyu and

the Draupadeyas protected by Dhrishtadyumna. Following him was the

army led by Shikhandi, which was protected by Arjuna. Arjuna was

followed by Sātyaki, Uttamaujas and Yudhāmanyu. Yudhishthira was in the

centre of the formation surrounded by warriors on elephants, followed by

the armies of Virāta and Drupada. Before Bheema was a fortification of

lakhs of soldiers on foot. It was a position of defence.

Krauncha Vyuha

A krauncha is a long-beaked bird, like a heron. On the second day when the

Pāndavas made this formation, Arjuna was positioned at its beak. Drupada

and his army stood at the head. Kuntibhoja and Dhrishtaketu with their

armies made the eyes. Various other armies consisting of Dashārna, Kirātas

among others made the neck of the bird. Bheema and Dhrishtadyumna were

placed as the open wings of the krauncha. Behind them stood lakhs of other

warriors. Surrounded by the Nishādas warriors and other soldiers,

Yudhishthira stood at the back of the formation. This vyuha was countered

by a very large layered formation led by Bhishma. Its name is not explicitly

mentioned in texts.

On the sixth day, Bhishma too arranged his troops in the Kraunch Vyuha

as against the Makara Vyuha of the Pāndavas. In that, Dronāchārya formed

the beak and Ashwatthāmā and Kripāchārya, the eyes. Kritavarmā stood at

the head, Duryodhana in the neck region and Bhagadatta occupied the chest

area. The rest positioned themselves in the wings, abdomen and tail regions.

Garuda Vyuha

On the third day, Bhishma made the Garuda Vyuha where he was the beak.

Drona and Kritavarmā with their armies made the eyes of the eagle.

Ashwatthāmā and Kripa stood at its head position. Bhurishravā, Shalya,

Bhagadatta and others formed the neck of the bird. Duryodhana was

positioned at the back. The Kalinga warriors with some others made the

right wing while Brihadbal of Kosal made the left wing.

Ardha Chandra Vyuha

In response to the Garuda Vyuha of the Kauravas, Arjuna and

Dhrishtadyumna made the half-moon formation. Bheema led its right horn

followed by armies of Drupada and Virāta. Towards the centre from the

right stood Neela, the ruler of Anup desh and Bheema’s close friend,5

Dhrishtaketu and the warriors of Chedi, Kāshi and others. Arjuna led the

left horn followed by Ghatotkacha and Kekaya princes. Towards the centre

from the left stood Irāvan, Abhimanyu and the five sons of Draupadi. The

centre of the half-moon was fortified by Shikhandi, Dhrishtadyumna and

warriors of Pānchālas. Yudhishthira was also in the middle of the army

protected by Dhrishtadyumna and the warriors on elephants.

Shyena Vyuha

This falcon-shaped vyuha was formed by the Pāndavas on the fifth day.

Bheema was positioned at the mouth of the falcon. Shikhandi and

Dhrishtadyumna made the eyes of the bird and Arjuna stood at its head.

Drupada with his other sons formed the left wing and Kekaya princes

formed the right wing. Abhimanyu and the Draupadeyas stood towards the

back end, as did Yudhishthira, protected by Nakula and Sahadeva.

Makara Vyuha

On the fifth day, Bhishma made the crocodile-shaped vyuha. He stood at

the mouth of the formation. The other warriors took their positions in the

designated places. The Pāndavas made this formation on the sixth day.

Arjuna and Drupada were at the head of the crocodile. Nakula and

Sahadeva placed themselves at the eyes. Bheema stood the mouth.

Abhimanyu, Ghatotkacha, the Draupadeyas, Sātyaki and Yudhishthira took

positions in the neck region. Virāta and Dhrishtadyumna took the position

around the stomach. The Kekaya princes stood on the left side of the

crocodile while Dhrishtaketu and Chekitan stood on the right side.

Kuntibhoja and Shatānika occupied the limbs. Shikhandi and Irāvan

occupied the tail of the formation.

Mandala Vyuha

On the seventh day, Bhishma went for the impenetrable Mandala Vyuha, in

which the troops were arranged in multiple similar smaller groups. Every

elephant was followed by seven chariots. Each chariot was backed by seven

horse warriors. Each horse warrior lead ten thousand archers and soldiers

equipped with swords. The Pāndavas countered the Mandala with Vajra

formation.

Mahā Vyuha

On the eighth day, Bhishma formed a Mahā Vyuha,6 an array of troops

spread wide and layered, giving an impression of the waves of a mighty

ocean when it moved. Bhishma led it from the front along with warriors

from Avanti, Mālwa and the southern provinces. Dronāchārya followed

them with warriors from Pulinda and Parada. Following Drona was the

powerful Bhagadatta with Kalinga and Pishācha warriors among others.

Behind him came Brihadbal from Kosal, Ashwatthāmā and Duryodhana in

multiple layers. The remainder of the huge Kaurava army followed,

surrounding Duryodhana from all sides.

Shringātaka Vyuha

To counter the Maha Vyuha, Dhrishtadyumna arranged the Pāndava forces

in a three-peak formation on the eighth day. Bheema and Sātyaki were

placed at the two side horns along with thousands of their soldiers. Arjuna

took the middle-horn position. Yudhishthira stood in the middle behind

Arjuna along with Nakula and Sahadeva. Abhimanyu, the five sons of

Draupadi and Virāta along with others fortified the back end.

Sarvatobhadra Vyuha

Bhishma made a rectangular formation called ‘safe from all sides’ on the

ninth day. In that, Bhishma, Kripa, Kritavarmā, Shaibya, Shakuni,

Jayadratha along with the surviving Kaurava brothers except Duryodhana

were stationed in the foremost part of the formation. Drona, Bhurishravā,

Bhagadatta and Shalya guarded the right side. Ashwatthāmā, Somdatta,

Vinda, Anuvinda guarded the left. Duryodhana, surrounded by the

Trigartas, was in the middle of the formation. Alambusha and Shrutāyu

were positioned at its rear end.

Shakata Vyuha

On the eleventh day of the war and his first day as the commander of the

Kauravas, Dronāchārya positioned the troops in a cart-like formation. On

the right side were Jayadratha, the king of Kalinga and Vikarna, flanked on

the extreme right by Shakuni with some prominent horse warriors of

Gāndhār. Kripa, Kritavarmā, Chitrasena, Vivimshati and Duhshāsana were

positioned on the left, flanked on extreme left by warriors of Kāmbhoja,

Sudakshin and others. Karna led the troops. Behind him stood Duryodhana,

followed by warriors of Ambashtha, Trigarta, Sauvira, Shibi and others. On

the same day, the Pāndavas again arranged themselves in the Krauncha

Vyuha.

Suparna Vyuha

On the twelfth day, Drona made a bird-shaped vyuha. The structure is

similar to the Garuda Vyuha mentioned above.

Mandala Ardha Vyuha

In response to Drona’s Suparna Vyuha, Yudhishthira formed the Mandala

Ardha Vyuha. This formation is similar to the Ardha Chandra Vyuha.

Chakra Vyuha

To trap Yudhishthira, Drona made the wheel-shaped Chakra Vyuha on the

thirteenth day of the war. All princes and warriors were positioned in a way

to indicate spokes of a giant wheel. Duryodhana’s son Lakshman led the

troops from the front. Duryodhana surrounded by Karna and Duhshāsana

was in the middle of the circle. Dronāchārya and Jayadratha guarded the

front end. Ashwatthāmā flanked one side of Jayadratha while the other was

flanked by thirty Kaurava brothers, Shakuni and Bhurishravā. Abhimanyu

penetrated through the formation but couldn’t get out and was killed.

Chakra Shakata Vyuha

To protect Jayadratha from Arjuna, Drona arranged his troops in a wagon-

wheel-like formation. Its length was twelve gavyuti ( approximately 20–24

miles) and breadth, five gavyuti (approximately 8–10 miles). Within this

ellipsis were other formations namely, the Padma (lotus-shaped) Vyuha,

which was like a densely packed womb towards the rear end. In the middle

of the Padma Vyuha, he made another formation, the Suchimukha, which

means shaped like a needle’s mouth. Kritavarmā was at the forefront of the

Suchimukha, backed up by the king of Kāmbhoja, Jalasangh, Duryodhana

and Karna. Over one lakh soldiers were positioned to guard the front end of

the Chakra Shakata. On one of the sides of Suchimukha stood Jayadratha

protected by a huge army. The mouth of the Chakra Shakata was guarded

by Drona himself.

On the seventeenth day, Karna formed a great array with multiple wings.

Then, after Karna’s death, on the eighteenth day, Shalya divided the

remaining army into multiple factions. The war strategy that day was to not

fight any Pāndava warrior alone. The attack as well as defence was to be

done in a group. No names have been given for these formations.

Ψ

Antiquity of the Mahābhārata

When did the Mahābhārata happen? This has been a question of interest for

a lot of researchers for several years. The research interest has been fuelled

by the observations made in the Mahābhārata itself. Vyāsa has recorded the

position of the stars, constellations and planets along with the movements in

a lot of detail, especially from the time the war became a distinct possibility

(in Udyoga Parva). The text has over 200 such astronomical observations.

The research in this area has received further impetus due to astronomical

software programmes such as SkyGlobe, Voyager and Sky Gazer that can

extrapolate the positions of stars and constellations with respect to earth

stretching centuries into the past. While the dates of the war proposed by

the researchers range from first millennium bce to sixth millennium bce, the

latest researches with even more powerful software programmes have

narrowed the time frame. The latest estimations of the date fall in either the

third millennium bce or sixth millennium bce, purely based on astronomical

observations.

One of the phenomenal observations in support of the date falling in sixth

millennium bce is that of the ‘twin stars’, Arundhati Vasishtha (Alcor-

Mizar). Today, we see Arundhati trailing Vasishtha. In the Mahābhārata,

while telling Dhritarāshtra about the omens suggesting a devastating war,

Vyāsa observes:

     ||

(Bhishma Parva 2.31)

    |

     ||

(Bhishma Parva 2.33)

‘Arundhati has left Vasishtha behind. Saturn is afflicting the Rohini

Nakshatra and the mark on the moon has become invisible.’

Shri Nilesh Nilkanth Oak explains in his book, When did the

Mahābhārata War Happen? The Mystery of Arundhati, that the

phenomenon of Arundhati appearing ahead of Vasishtha had occurred

between 6500 bce to 4500 bce. This period, therefore, gives the upper and

lower limits of the date of the Kurukshetra war. By putting in other

observations, Oak arrives at the year for the war as 5561 bce.

Dates proposed by some other eminent researchers for the Mahābhārata

war using astronomical observations are Shri P.V. Vartak 5561 bce; Shri

Kota Venkatachalam 3138 bce; Shri Vedveer Arya 3162 bce and Shri M.M.

Pandit 3067 bce.

While one consensual date is still being debated, the research does show

that astronomically, the war happened at least 5,100 years ago, and by Shri

Oak’s estimates, over 7,600 years ago.

Disclaimer: The author does not claim any expertise in this topic of

dating. Her understanding of the topic comes largely from following the

work of Oak. In the book, When did the Mahābhārata War Happen? The

Mystery of Arundhati, he gives a detailed account of his tests and

assumptions as well as a date-wise chronology of pre-war, war and post-

war happenings.

Ψ

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NOTES
INTRODUCTION: WHAT IS DHARMA?
Sri  Aurobindo.Essays  on  Gita  (Puducherry:  Sri  Aurobindo  Ashram  Publication  Department,
1977), pp. 171–2.
CHAPTER  1  JANMAJEYA’S  REVENGE  ON  THE  NĀGAS  AND  THE  NARRATION  OF  THE
MAHĀBHĀRATA
The  land  of  the  Bhāratas,  the  descendants  of  King  Bharata.  The  land  to  the  south  of  the
Himālayas and north of the Ocean.
Shalya Parva 61.53
    
 (Ādi Parva 62.52)
The Nāgas or sarpas (i.e. snakes) mentioned in the Mahābhārata might have been people of a
tribe with close association to snakes. The Mahābhārata has many instances of encounters and
marriage associations with the Nāgas. Uloopi, one of Arjuna’s wives, was a Nāga princess. The
maternal grandfather of Kunti’s father, Shurasena, was a Nāga named Āryaka implying Kunti’s
paternal grandmother was a Nāga too.
History
The lineage of Bharata.
Naimishāranya was a forest region to the south of Hastināpur. Today, this area lies 90 km north
of Lucknow in the state of Uttar Pradesh. The forest doesn’t exist anymore but there are temples
here which strive to keep the memories of the ancient seers alive. This forest is also mentioned
in the Rāmāyana and other Purānas.
Anushāsana Parva 48.10
Charioteer
CHAPTER 2 THE BHARATA VAMSHA FAMILY TREE
Within  the  Mahābhārata,  there  are  discrepancies  in  listing  of  the  exact  generation-wise
genealogy. But the prominent kings are the same, as is the order. The most important ones are
listed here.
Article 1(1) of the Indian Constitution says, ‘India, that is Bharat, shall be a Union of States.’
Bharat (pronounced Bhārata) is the official name of this land till date and it comes from King
Bharata.
Ādi Parva 195.32
Ādi Parva 1.94 and 170.12
Descendants of Kuru were the Kauravas. Thus, Bhishma, Dhritarāshtra, Pāndu and the Pāndavas
are also Kauravas, not just Duryodhana and his brothers. The Pāndavas have been so called to
differentiate them from their cousins.

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The  act  of  giving  up  the  life  of  a  householder  and  accepting  the  life  of  an  ascetic  devoid  of
luxury in search of true wisdom.
Per the directions given in  Ādi Parva 214, the province of Manipur  lies beyond Kalinga  desh
and  the  Mahendragiri  mountains,  by  the  coast.  This  could  likely  be  in  present-day  Odisha  or
Andhra Pradesh.
Shrimad Bhāgvata Purāna 10.68
CHAPTER 3 THE GEOGRAPHICAL COVERAGE OF THE MAHĀBHĀRATA WAR
The Mahābhārata has umpteen instances of interactions among kingdoms from  the east, west,
north and south of the present-day Indian subcontinent. The territorial integrity of Bhāratavarsha
was known then as it is now.
Udyoga Parva 19. The directions are with respect to Indraprastha, aligned with the directions of
kingdoms  the  four  Pāndava  brothers  went  to  before  the  Rājsuya  Yajna.  The  list  is  not
exhaustive. Other kingdoms, including Kāshi, Dashārna, Ambashtha, as well as various Nishāda
and Kirāta kings, had sent their warriors as well.
Some  tend  to  consider  Prāgjyotisha  to  be  in  the  east,  around  the  present-day  Assam  region.
However, the Prāgjyotisha of Bhagdatta as mentioned in the Mahābhārata is towards the north,
what is the present-day Uttarakhand–Himachal region. Before Yudhishthira’s Rājasurya Yajna,
Arjuna had gone to win over the kingdoms in the north of Indraprastha; Prāgjyotisha was one of
those kingdoms.
Udyoga Parva 51.4–5
Udyoga Parva 55.31–33
Sabhā Parva 25–28
Arjun  reaches  Kimpurusha  after  crossing  the  Shweta  Parvat,  literally  the  white  mountain,
indicating  the  Himālayan  range.  Having  won  over  Kimpurusha  and  Hātak,  he  reached  Lake
Mānsarovar, which is in present-day Tibet (Sabhā Parva 28.1–3).
Sabhā Parva 29–30
Sabhā Parva 32
Sabhā Parva 31
CHAPTER 4 SANJAY’S NARRATION OF THE KURUKSHETRA WAR
Bhishma Parva 3
Bhishma Parva 13
Shalya Parva 1.14
Karna Parva 2.1
Bhagavad  Gitā  1.1:  ‘
‘  =  + ;  is the
past tense of the verb ‘to do’.
Shalya Pava 25
Shalya Parva 29
Shalya Parva 64; Saupatika Parva 9

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An offering made to a guru or someone venerable.
CHAPTER 5 SHAKUNTALĀ’S GRIT
Ādi Parva 68
Hermitage
Paying a visit to seek the blessings of anyone or anything venerable.
One of the four Vedas,  the  holiest  scriptures  of  Hindu  dharma. The  other  three  are Rig  Veda,
Yajur Veda and Atharva Veda.
Ādi Parva 71.16–17
Austerities; a ritual of self-discipline performed for the fulfilment of intended desires.
A Sanskrit word for bird.
Ādi Parva 72
Warrior class
Roughly translated as soul, conscience and/or self.
Ādi Parva 73.1–21
Ādi Parva 74.1–16
Ādi Parva 74.21–32
Ādi Parva 74.33–72
Ādi Parva 74.73–81
One amongst the most sacred mountains in Hindu and Buddhist legends.
Ādi Parva 82.108
Ādi  Parva  82.109–114;  Bharata  is  a  Sanskrit  word  that  comes  from  Bhartavya  (),
which means the one who is nourished.
CHAPTER 6 THE FOUNDATIONAL YEARS
Rāja Shuka  is  mentioned  in  the Dakshinātya reading of the Mahābhārata as  noted  in  the  Gita
Press  edition  in  Ādi  Parva  124.  There  are  various  manuscripts  of  the  Mahābhārata  of  which
some are more regarded than the others. But broadly, there are two recensions of the epic—the
northern recension and the southern recension. The Gita Press Mahābhārata refers the northern
recension,  on  which  a  commentary  has  been  written  by  a  Sanskrit  scholar  of  17th  century,
Neelkantha  Chaturdhara.  The  southern  recension  is  called  Dakshinātya.  While  the  overall
storyline  is  aligned  in  both,  there  are  some  variations  in  the  details.  Rather,  the  southern
recension has additional details and verses not present in its northern counterpart. The Gita Press
Mahābhārata has picked relevant additional verses from Dakshinātya recension and added them
to the text. These additional verses have been clearly marked for the knowledge of the readers.
Mace
Arjuna’s age is mentioned in the Dakshinātya Mahābhārata as noted in the Gita Press version in
Ādi Parva 125.
Ādi Parva 129.39
Ādi Parva 127.63–65

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Ādi Parva 131.11; Vana Parva 302.9, 309.17
Ādi Parva 131.12
Ādi Parva 131.16–20
Ādi Parva 131.21–27
Ādi Parva 131.69–79 to 132.1–9
Ādi Parva 132.11–22
Ādi Parva 131.61–65
Karna had returned and was befriended by Duryodhana at the time of the demonstration of the
skills  event.  Hence,  as  a  former  student  and  as  a  friend  of  Duryodhana,  Karna  joins  the
campaign.
Ādi Parva 137. In BORI CE (Ādi Parva 128), the retreat/failure of the Kauravas is not explicitly
mentioned, whereas both the Gita Press and KMG editions say clearly that the Kauravas had to
retreat. However, the victory was due to the Pāndavas—that is confirmed in BORI CE as well,
which  retains  the  verse  saying  ‘Ahichhatra  (Part  of  Pānchāl)  was  given  to  Drona  by  Pārtha’
(128.18).
A  sārthi  is  a  charioteer.  The  role  of  a  charioteer  is  of  prime  importance  in  the  war.  He  is
responsible for the safety of the warrior and also for maintaining the warrior’s morale. He has to
know  when  to  stay  and  when  to  turn away.  He  has  to  know  when  to  rebuke  the warrior  and
when to comfort. A sārthi is practically a mentor in times of war. In philosophical imagery of
the  body  being  a  chariot,  our  intellectual  faculty  is  referred  to  as  the  sārthi  (Kathopanishada
1.3.3).
The capital of the ancient janapada of Anga desh. In the present day, the area falls in Bihar near
Bhagalpur.
Vana Parva 308–309
Vasu means gold; hence Vasushena means the one with a golden body.
Ādi Parva 131.12
Shānti Parva 2.10–11
Bhrigu ()  is  one  of the ‘saptarishis’,  the  seven sages born  as  ‘mānas  putras’ of Brahmā
deva. Parashurāma was born in the lineage of Bhrigu.
Shānti Parva 2.10–11; Udyoga Parva 62.2
Shānti Parva 3.26–33
CHAPTER 7 THE NISHĀDA PRINCE
Many interpreters have inferred Dronāchārya’s refusal to teach Ekalavya as his caste bias. This
cannot be assumed as a fact because Dronāchārya did teach Karna and Yuyutsu who were also
of mixed castes like Ekalavya.  The  Nishādas  were  known  to  be great  warriors.  The  text only
says, ‘’. Therefore, assessing him with consideration to the Kauravas,
thinking he is a Nishāda’s son, Drona refused. What the consideration was the text doesn’t say.
It could be his caste, it could be the difference in the background of the pupils or it could be as it
said in  KMG’s  translation—Drona’s view  is  that a  Nishāda  might excel  his  high-born pupils.
Nishādas were known to be great warriors.

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The  gurudakshinā  is  an  honorarium  given  to  a  teacher  for  his  guidance  and  training.
Traditionally,  a  student  would  offer  whatever  a  teacher  asks  for.  The  honorarium  could  be
material or in the form of sevā.
Ādi Parva 131.59. The Dakshinātya rendering has an additional verse before this, which says,
‘Dronacharya  was  pleased  with  Ekalavya’s  truthfulness  and  commitment.  Hence  he  showed
Ekalavya how to use his fingers to shoot arrows.’
Drona Parva 181.20–21
Anushāsan Parva 48.12
Manusmriti 10.8
Ādi Parva 1.63–58–61. The text says a fish engulfed the sperm of the king and gave birth to a
boy and a girl. The fish was a fallen celestial nymph named Ādri. The author sees this only as an
imagery, just like that of the tribe of Nāgas. The fact that she was given away to the fisherfolk
community seems to imply the mother was from the fishing community.
CHAPTER 8 THE MARRIAGE THAT TIED
The Indian tradition where a woman chose her own husband from the assembled gathering. In
some  cases,  a  challenge  would  be  thrown  to  prospective  grooms.  The  winner  would  take  the
lady as his wife.
The BORI CE and the note in the Gita Press edition 
(Book 1, p. 606) suggest Karna tried and failed the challenge. KMG’s translation suggests Karna
managed  to  string  the  bow  but  before  he  could  shoot  the  target,  Draupadi  announced  she
wouldn’t marry Karna. And he had to retreat. Per the prolegomena to Adi Parva of BORI CE,
only  6  manuscripts  (including  the  Nilkanth  version,  that  is,  the  Gita  press  version)  have  this
episode of Draupadi rejecting Karna. For compilation of entire CE, a total of 1,259 manuscripts
were studied.
Ādi Parva 187.4
Alms received by Brāhmins  and  students.  Young students,  when  studying with  their  teachers,
would get food by going around the village seeking for it. They would bring the alms/food back
to the guru and everyone would share and eat.
Ādi Parva 190.12–16
Vana Parva 233. The Gita Press edition has a more elaborate discussion, a summary of which is
given here. KMG mentions the discussion in brief.
Certain esoteric practices to influence the mind of the ‘target’ to bring them in one’s control.
Nitya karmas are daily rituals obligatory for Hindus. These include practices such as Sandhyā
Vandana and Agnihotra.
Sabhā Parva 52.48
Sabhā Parva 165.36
Sabhā Parva 59
Sabhā Parva 66.4
Hari is the name used for God, typically for Vishnu and Krishna.
Sabhā Parva 68.44–48. As per the Gita Press and KMG, Draupadi began praying to Krishna to
protect her, as he was her only recourse. Krishna became a subtle part of her garment and kept

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endowing her with additional cloth until, finally, Duhshāsana could pull no longer. In the BORI
CE  (Sabhā  Parva  61.41–42),  the  references  to  Hari/Krishna  are  removed.  It  says:  ‘As  the
garment got pulled, another appeared in its place; it was an extraordinary sight’. The author’s
take is that the importance here is on the shraddhā (roughly means deep faith and surrender, for
the lack of an exact word in English) of Draupadi. When nothing else works, shraddhā on the
divine powers is the only strength of the innocent. The strength of shraddhā and anugrah (divine
grace) can make mountains move.
Sabhā Parva 67.19–21
Sabhā Parva 67.47–48
Sabhā Parva 67.50–51
Sabhā Parva 68.4–8
Sabhā Parva 68.11–24
Sabhā Parva 68.89
Sabhā Parva 69.1–13
Sabhā Parva 69.14–19
Sabhā Parva 70.3–4
Vana Parva 28
Vana Parva 32.2
Vana Parva 32
Family priest
Vana Parva 272
Virāta Parva 9
Virāta Parva 14,15,16, 22
Udyoga Parva 74, 82
Udyoga Parva 82
Sauptika Parva 16
Shānti Parva 4
Mausala Parva 6
CHAPTER 9 SĀVITRI
Vana Parva 293.1–3
Vana Parva 293–297
CHAPTER 10 A FRIENDSHIP OF DOOM
Ādi Parva 1.110
Pārtha means son of Prithā. Kunti’s birth name was Prithā. Hence, all the sons of Kunti could be
Pārtha. However, Arjuna was most often addressed as Pārtha.
Ādi Parva 136.24
Ādi Parva 203.13–25
Sabhā Parva 67.2

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Sabhā Parva 68.27
Sabhā Parva 68.35–38
Sabhā Parva 71.1–5
Sabhā Parva 71.10–12
Sabhā Parva 71.13–14
Vana Parva 7
Vana Parva 247.13–14
Vana Parva 250
Vana Parva 251
Vana Parva 252
Vana Parva 302
Vana Parva 310
Vana  Parva  309.13:       
  
Vana Parva 310.38:    ,  
 
Virāta Parva 29. The verses are from the Dakshinātya reading of the Mahābhārata.
Trigarta, ruled by Susharmā, was a kingdom to the north-west of Indraprastha.
Virāta Parva 45.15
Virāta Parva 48
Virāta Parva 52.4
Matsya was also called Virāta Nagar, hence the battle is referred to as the battle of Virāta.
Udyoga Parva 74
Udyoga Parva 21
Udyoga Parva 62
Udyoga Parva 127
Udyoga Parva 128
Udyoga Parva 128
Krishna is considered as the eight avatar of Vishnu, the Lord who sustains the universe. Hindus,
in general, and Vaishnavas, in particular, believe that whenever forces threatening sustainability
and justice on earth get out of control, Vishnu takes birth to restore order and protect the just and
innocent.
Udyoga Parva 131
Udyoga Parva 140. In some translations, Krishna is said to offer Draupadi as a wife to Karna to
woo  him  because  of  this  verse:  ‘  ||||’.
However, the literal translation is ‘in the sixth part (shashthe kale), Draupadi will also come.’
The line before this talks of ‘the royal men and women doing Karna’s abhishek’, thus showing
him reverence. Hence, to say ‘Draupadi will approach as a wife’ or ‘Draupadi will come to do
intercourse with  you’,  as some translations say, is only  an  assumption, and not something the
text states directly. The text has been explicit about ‘intercourse’ where that has occurred, and
has  been  typically  called  ‘samāgam’.  It  is  possible  that  Krishna  wanted  to  keep  the  message

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ambiguous about Draupadi, hence he only stated that she will come but didn’t specify why. The
other point is the meaning of ‘ ’. The phrase occurs twice in other places within the
Mahābhārata as well. In both the places, the implication is related to the time when people ate.
For  example,  Āshwamedhika  Parva  90.26  states,  ‘    
  .’ This means, ‘In the sixth part, the Brāhmin ate with his family.’ Then again,
Āshwamedhika  Parva  57.5  says,  ‘    ’.  Which
translates  to:  ‘The  king  says,  “O  Brāhmin,  sixth  is  the time  for  my  food.’  Per  the  Gita  Press
Hindi  translation,  as  well  as  the  lexicons  of  Sanskrit  scholars  Monier  Monier-Williams  and
Vaman Apte, ‘ ’ has two meanings: i) The sixth part of the day, which is typically
mealtime  and  ii)  One  meal  in  three  days  considering  two  mealtimes  in  a  day.  Therefore,  the
verse could even mean, ‘Draupadi would come to serve you food, either in the sixth part of the
day or once in three days.
Udyoga Parva 141
Udyoga Parva 143
Udyoga Parva 145
Udyoga Parva 146
Shānti Parva 5
Shānti Parva 4
Sabhā Parva 30.18–30.20
This is the hierarchy of warriors who fight from a chariot (rath): Ardha Rathi, Rathi, Atirathi,
Maharathi, Ati Maharathi and Maha Maharathi. Maha Maharathi is the most superior.
Udyoga Parva 168.3–9
Udyoga Parva 168.14–29
Udyoga Parva 193
Bhishma Parva 122
Drona Parva 150
Drona Parva 152
Drona Parva 158.16–23
Drona Parva 158.27–30
Drona Parva 158.51–70
Drona Parva 159.1–15
Drona Parva 183.7
Drona Parva 139, 145, 159
Drona Parva 148.10, 147.70–147.71
Drona Parva 139.94–96
Drona Parva 148.11–21
Karna Parva 31.42
Karna Parva 32
Karna Parva 43–45
Karna Parva 63
Karna Parva 83

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Karna Parva 89–90
The weapon of Shiva.
Karna Parva 91
Shalya Parva 31–32
Shalya Parva 58
Shalya Parva 60
Krishna’s  maternal  uncle  was  Kamsa,  the  king  of  Mathura.  Kamsa  had  imprisoned  his  own
father as well as sister, Devaki, and brother-in-law, Vasudeva, (Krishna’s parents) because of a
prediction made that their eighth born would be the nemesis of Kamsa. Vasudeva managed to
shift Krishna out of the prison to Gokul, the home of Nanda and Yashoda, where Krishna grew
up with lots of love and care. Nanda was a cowherd who supplied milk to the palace of Kamsa.
Eventually,  the  truth  of  how  Vasudeva  hid  his  son  was  known  and  Kamsa  was  killed  by  an
eleven-year-old Krishna. But many people who were jealous of Krishna continued to believed
he  was  a  cowherd  and  not  Vasudeva’s  son,  Shishupāla  and  Duryodhana  being  among  them.
Hence, Duryodhana addresses Krishna as the son of Kamsa’s slave, out of spite and anger.
Shalya Parva 27–39
Shalya Parva 39–49
Shalya Parva 50–53
Tamas is one of the three gunas (qualities) of anything material. These three gunas are sattva,
rajas  and  tamas.  Sattva  indicates  wisdom,  discrimination,  goodness  and  virtue.  Rajas  implies
activity  driven  by  desire,  greed  and  anger.  Tamas  indicates  lack  of  wisdom,  ignorance  and
darkness.
CHAPTER  11  KURUKSHETRA  ENCOUNTERS:  BHEEMA  AND  ARJUNA  VERSUS
DURYODHANA AND KARNA
With Bheema: Bhishma Parva 73, 79, 94; Drona Parva 166; Karna Parva 61, 77; Shalya Parva
16,  58.  Shalya  Parva  58  is  the  final  mace  battle  of  Bheema  and  Duryodhana.  With  Arjuna:
Drona Parva 103
With  Bheema:  Drona  Parva  129,  131,  132,  133,  134,  136,  137,  139;  Karna  Parva  50.  With
Arjuna: Drona Parva 139, 149, 159; Karna Parva 91.
Drona Parva 147
Drona Parva 32; Karna Parva 30
Drona Parva 40
CHAPTER 12 A WARRIOR MOTHER
Vana Parva 303.19–21
Vana  Parva  309.15.  The  reference  to  Kunti  confirming  Karna’s  whereabouts  is  present  in  the
Gita Press edition and KMG. It has been dropped in BORI CE.
Udyoga Parva 90.62–64
Ādi Parva 111
Ādi Parva 117.18

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Ashwini Kumars are considered to be physicians of devas.
Ādi Parva 162
Ādi Parva 62
Sabhā Parva 179.8
Udyoga Parva 132.5–6
Rāja Dharma refers to the duties and responsibilities of a just and righteous king.
Udyoga Parva 132.21–22
Udyoga Parva 132.31–34
Udyoga Parva 133.1–8
Udyoga Parva 133.11–15
Udyoga Parva 133.15–23, 30, 34
Udyoga Parva 133.39
Udyoga Parva 134.2–3
Udyoga Parva 134.19, 20, 29, 30, 33
Udyoga Parva 133.40, 43, 45
Udyoga Parva 134.3–7
Udyoga Parva 135.1–2,5–6
Udyoga Parva 135.19–21
Udyoga Parva 137.10
Udyoga Parva 137.14–16
Udyoga Parva 137.18–20
Stree Parva 27.7–29
Shānti Parva 7.4–8
Āshramavāsika Parva 16.10–16
Āshramavāsika Parva 16.26–28
As  Dhritarāshtra’s  younger  brother’s  wife,  Kunti  is  the  younger  sister-in-law.  But  in  Hindu
families, the elder brother has a father-like stature. In that sense, it can be said that Kunti served
her elder brother-in-law and his wife as a daughter-in-law.
Āshramavāsika Parva 17
Āshramavāsika Parva 37.31–32
CHAPTER 13 A FRIENDSHIP THAT GROOMED
Udyoga Parva 1.13–15
Udyoga Parva 25
Udyoga Parva 59
Ādi Parva 224
Vana Parva 15
Ban on alcohol and extradition of performers are two interesting measures. Both can delude and
confuse.  In  Arthashāstra,  Chanakya  has  extensively  written  about  using  actors  as  spies  and

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honey traps. At the same time, he was careful about how much access the actors got with the
common people of the kingdom. Villages were especially a no go for the actors, to avoid any
inconvenience and distractions for the simple hard-working village folks (Arthashastra, Book 1,
Chapter 11; Book 2, Chapter 1).
Udyoga Parva 7.35–37
Udyoga Parva 154.24–25
Udyoga Parva 194
Bhagavad Gitā, Adhyay 1
Duty and responsibility as a warrior and a prince
This discourse is what we know as the Bhagavad Gitā.
Bhagavad Gitā 18.63
Udyoga Parva 172.19-21
Udyoga Parva 192.11–12
Bhishma Parva 50
Bhishma Parva 106
Bhishma Parva 107.77-84
Bhishma Parva 108.56–59
Bhishma Parva 119.60
Drona Parva 12.20–24
The name of the Trigarta warriors, or probably their allies.
A kind of a celestial weapon possessed by King Prāgjyotisha.
The  Chakra  Vyuha  is  an  army  formation  representing  a  labyrinth  wheel.  Multiple  layers  of
soldiers have to be countered to enter it.
Son of Shiva and Parvati, venerated as the commander of the army of devas.
Drona Parva 73.46–47
Drona Parva 75
Drona Parva 79.20–25
Drona Parva 91.1–34
Drona Parva 94
Drona Parva 146.68. The Gita Press edition mentions (as does KMG) that Krishna had a role to
play in making the sun disappear and making it appear again to enable Arjuna to kill Jayadratha.
The  BORI  CE  does  not  speak  about  Krishna’s  intervention.  Both  the  Gita  Press  and  KMG
versions also state that before Krishna intervened, Jayadratha was in Arjuna’s line of sight. In
fact, all the versions have the incident where, when Arjuna was fighting the ‘guarding Kaurava
warriors’, Krishna tells him, ‘Kill him now, the sun is about to set’, indicating the sun had not
set before  that.  The darkness might just have  been  a  cloud or dust cover.  Some posit that the
darkness could have been caused due to a solar eclipse. That also seems unlikely. See Footnote
35  of  this  chapter.  Nevertheless,  intervention  or  no  intervention,  the  undeniable  fact  is  that
Jayadratha  was  killed  by  Arjuna  before  sunset  in  front  of  other  Kaurava  warriors  who  were
rendered helpless before Arjuna’s skills. Later in the text (Shalya Parva 61), when Duryodhana,
lying on the field breathing his last, accuses Krishna and Pāndavas of using unfair means in the

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war,  he  talks  of  the  killings  of  Bhishma,  Drona,  Karna  and  himself,  but  doesn’t  include
Jayadratha in that list.
Drona Parva 146.105–107
Drona Parva 146.121–130
Drona Parva 173.46
The Mahābhārata text has many astronomical observations noted from the time of the war and
before. Researchers have used this to date the events of the epic and determine when the war
happened. Some claim that the war began on a full-moon (purnima) night. That would mean the
fourteenth night was almost a new-moon (amavaysa) night. The moon is observed to rise after
midnight closer to amavasya. In that sense, it does fit the verse that ‘moon rose just a few hours
before dawn’. However, it is still dark on the earth because only a sliver of the moon is visible. 
A  renowned  researcher  of  recent  years,  Shri  Nilesh  Nilkanth  Oak,  in  his  phenomenal  work,
When  Did  the  Mahābhārata  War  Happen?  The  Mystery  of  Arundhati  (Hubli:  Subbu
Publications,  2011),  posits  that  the  war  began  on  amavasya  and  not  purnima.  There  are
references to Rahu eating Surya around the time of the beginning of the war, implying a solar
eclipse, which is possible only during the new moon. He mentions many other observations of
the  Mahābhārata  that  corroborate  his  proposal.  From  that,  it  follows  that  the  fourteenth  night
was closer to a full-moon night. That is why, even after sunset, there was enough visibility for
the war  to  continue  after midnight.  Oak attributes the  darkness  covering  the battlefield to  the
dust and  clouds  rather  than  the  absence  of  the  moon.  Such  descriptions  of  dust  arising  out of
actions on the battlefield and hindering visibility is mentioned in other parts of the epic as well.
He explains the appearance of the moon a few hours before sunrise as the ‘reappearance’ after
the  dust  had  settled.  The  description  in  the  text  says,  ‘the  moon  came  and  brightened
surrounding  as  if  day’  (‘   ’,  Drona  Parva
184.53;  BORI  159.47),  which  is  only  possible  closer  to  a  full-moon  night.  In  fact,  in
Mahābhārata as well, when Krishna discloses to Karna the truth of his birth but Karna chooses
to remain with Duryodhana, Krishna tells him ‘The seventh day from today is Amavasya, the
deity of the day is Indra. The war may start on that day’ (Udyoga Parva 142.18).
Drona Parva 184
Drona Parva 60
Karna Parva 67
Karna Parva 68
Karna Parva 69.11–14
Karna Parva 69.16–27
The story is of Rishi Kaushika and the nuance of dharma (Karna Parva 69.46–53).
Karna Parva 69.31
Karna Parva 69.57. The root of dharma is  or dhri, which means to uphold.
Karna Parva 69.82–87
Karna Parva 70.1–21
Karna Parva 70.25–28
Karna Parva 70.30–40
Bhagavad Gitā 18.78

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CHAPTER 14 THE TEN NAMES OF ARJUNA
Virāta Parva 44
CHAPTER 15 DHARMA MEETS STRENGTH
Dharma  in  a  limited  sense  here  means  righteousness  and  truth.  In  a  broader  sense,  it  means
understanding  of  what  is  appropriate  and  what  is  not  in  any  given  situation,  especially  with
respect to administration and governance of the kingdom and society. The eldest son of Pāndu
would be the future king of Hastināpur per norms of day.
Ādi Parva 194
The word used is ‘snatak’ Brāhmins—those who have finished their education.
A conquest mission, which is campaign to conquer other kingdoms to establish dominance.
Imperial ruler of the subcontinent.
Udyoga Parva 1–5, 73–81, 151
Sabhā Parva 58.1–16
Sabhā Parva 59.20–21
Vana Parva 37.36–37
Vana Parva 35
Vana Parva 52.26–31
Vana Parva 34
Vana Parva 36.5–20
Vana Parva 37.4–15
Vana Parva 258
Vana Parva 11
Most likely the Himālayan region around present-day Badrinath.
Vana Parva 146, 153, 154
Vana Parva 160
Vana Parva 157
Varna, jāti are both translated as caste. But that is not appropriate. Varna is loosely a profession
based classification. Krishna explains in the Bhagavad Gitā, ‘  
’ (‘I created the four varnas based on gunas and karmas.’) In essence, the
varnas  are  really  about  the  inherent  gunas—the  inherent  tendencies  of  a  person.  These
tendencies  are  mapped  to  professions.  Jāti  on  the  other  hand  is  based  on  birth.  It  means  the
community  into  which  one  is  born.  Here,  Yudhishthira  is  clearly  stating  that  birth  in  a
community by itself doesn’t define a person, rather his character and actions do.
Vana Parva 180
Dharma  is  used  here  in  the  sense  of  ‘fairness’.  The  actual  shloka  is  ‘   
          ’
Vana Parva 312, 313, 314
Devas are to be understood as deities as well as powers of nature. The Hindu dharma entails a
person to nourish the ecology so that it nourishes us. Krishna explains the same in the Bhagavad

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Gitā when he says,  ‘     
 ’3.11  ‘Worship  the  powers  of  Nature  thereby,  and  let  them
nourish you  in  return; thus supporting each other, you  shall  attain  your highest welfare.’ This
appears  in  the  translation  of  the  the Bhagavad  Gitā  by  Shri  Purohit  Swami  (USA:  Pacific
Publishing Studio, 2010).
Dakshyam () is the word used. It could mean dexterity, ability, cleverness as well
as  industry/enterprise.  The  most  apt  is  enterprise  because  dharma  by  itself  cannot  sustain
without enterprise. As Rishi Chanakya has also said, ‘  ’.
The Sanskrit word used is ‘sadgati’ ().
The verse says ‘      .’ This can be ‘on fifth day
or sixth’, or ‘on the fifth part of the day or sixth’. Once in five or six days does not seem right
because getting to eat only once a week would happen to a very poor person. During the Yaksha
Prashna  event  itself, Yudhishthira  says,  ‘A man  in  extreme poverty  is  as  good  as dead  (Vana
Parva  313.84).  ‘ ’  is  when  people  ate  is  evident  in  other  places  within  the
Mahābhārata as well. See Footnote 34 of chapter 10.
Purusha here is used in the sense of true existence.
Virāta Parva 1.9–53
Virāta Parva 6.31–34. The Gita Press edition explains ‘the custom’ as an indirect reference of
the Pāndavas to protecting the weapons—which was definitely done by their forefathers—rather
than to the act of tying the corpse.
Virāta Parva 13
Virāta Parva 16.43–44
Virāta Parva 22
Virāta Parva 68.36–55
Bhishma Parva 43
Drona Parva 190.1–17
Or was it his own conscience?
Drona  Parva  191,  The  phrase  ‘naro  va  kunjaro  va’  is  given  in  the  Gita  Press  edition  of  the
Mahābhārata as an additional quote from the Dakshinātya reading.
Drona Parva 192.40–42
Sabhā  Parva  67.19–21;  also  covered  in  the  chapter,  ‘The  Marriage  That  Tied’,  in  the  sub-
section, ‘The Question of Legality’.
CHAPTER 17 THE BLINDFOLDS
Ādi Parva 63.112
Ādi Parva 109
Ādi Parva 114
Ādi Parva 138
Ādi Parva 139
In this context, the word means foreigners or those who lived beyond Bhāratavarsha.
Ādi Parva 200.1–3

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Ādi Parva 202
Sabhā Parva 56
Sabhā Parva 57
Sabhā Parva 74
Sabhā Parva 75
Sabhā Parva 62.13–16
Udyoga Parva 129
Stree Parva 1
Stree Parva 12
Stree Parva 113
Stree Parva 114
Stree Parva 15
Stree Parva 25
Stree Parva 26
CHAPTER 18 THE IDEAL OF FETTERS AND FREEDOM
Ādi Parva 100.90–102
Udyoga Parva 175
Udyoga Parva 177
Udyoga Parva 178.42
Ādi Parva 103.10–11
Sabhā Parva 69.15–19
Udyoga Parva 172.19–21
Shānti Parva 55.15–20
Shānti Parva 56.42–46
The  text  mentioned  Brāhmins  but  the  concept  is  different  from  today’s  understanding  of
Brāhmins being restricted to Brāhmins only by birth. Brāhmins were also named by profession
and virtues.  Like every ‘jāti’ was  tied  to a profession, so  were the Brāhmins. Trade, war, etc.
were  restricted  from  them.  Those  who  did  take  up  the  profession  of  others—for  example
Dronāchārya,  who  was  a  Brāhmin  by  birth  but  lived  and  earned  like  a  Kshatriya  not  just
teaching warfare but also participating in wars—were to be treated like Kshatriyas. The code to
not kill, not punish them did not apply to such Brāhmins, though born in the Brāhmin jāti. The
idea of the code to not punish/kill was to allow free and honest intellectual development. But
Bhishma says, if one is a Brāhmin just by birth but does not display the virtues, then the code
doesn’t apply to him.
Shānti Parva 56.26–31
Shānti Parva 57.5
Shānti Parva 57.13–14
Shānti Parva 80.25
Shānti Parva 80.32–41

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Shānti Parva 86.20
Shānti Parva 133.16–17
Sabhā Parva 64.16–17:     |
       ||||
      |
     ||||
Vana Parva 4.6–17
Vana Parva 4.18–21
Udyoga Parva 33.13–14
Udyoga Parva 35.77
Udyoga Parva 33.16–29
Udyoga Parva 33.30.39
Udyoga Parva 33.59–60
Udyoga Parva 33.69, 33.72
Udyoga Parva 33.78–83
Udyoga Parva 33.84–85, 89–90
Udyoga Parva 33.91–92,105
Stree Parva 2
Shānti Parva 41.10
Āshramavāsika Parva 26
Udyoga Parva 34.4–5
Ādi Parva 105.29, 106, 107; Vyāsa tells the story of the reincarnation of the lord of dharma as
Vidura due to the curse of Rishi Māndavya. The rishi cursed Dharma to be born in the Shudra
jāti as a repentance for a severe punishment that he had given to the rishi for a trivial mistake
committed when the rishi was still a child.
CHAPTER 19 THE PRODIGIOUS SONS
Ādi Parva 211.29; the Gita Press as well as the BORI CE editions mention only this one rule. In
the  Dakshinātya,  another  rule  of  Draupadi  spending  one  year  with  each  brother  is  also
mentioned.
Prayer ritual
Ādi Parva 213.20
Ādi Parva 213.21–23
Ādi Parva 214.35
Bhishma Parva 90.11–17
Bhishma Parva 83.11–23
Bhishma Parva 90.18–77
Bhishma Parva 47
Bhishma Parva 61.2–3
Bhishma Parva 100.18

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Bhishma Parva 100.22–25
Arjuna’s son
Draupadi’s sons
Bhishma Parva 100.32–54
Bhishma Parva 101.8–28
Ādi Parva 220.67, Abhimanyu: Abhi () means unafraid and Manyu (), passionate.
Drona Parva 34.8–10
Drona Parva 48.17
Drona Parva 48.24
Drona Parva 48.23
Drona Parva 48.27–31
Son of Duhshāsana
Typically translated as demons, these could be forest-dwelling, human-flesh-eating forest tribes.
Ādi Parva 154.38. Ghata means pot and Utkacha means bald head.
The Pāndavas’s next generation; the Pāndavas’ sons
Ādi Parva 31.71–73
The mention of the Rāma Setu is in the Dakshinātya reading of the Mahābhārata. The Gita Press
edition doesn’t specifically make note of it but it does say Ghatotkacha went to Lanka.
Ādi Parva 31.76
Bhishma Parva 58.15
Bhishma Parva 64
Drona Parva 109
Another  name  of Bheema.  It  means the  one  with  a  wolf (vrika)  belly  (udara),  or  a voracious
eater.
Drona Parva 178
Drona Parva 156.80–90
Another name for Indrāstra.
Drona Parva 179
Drona Parva 183.27–39
Drona Parva 183.42–48
A mountain range in Central India.
Ādi Parva 220.81,   
Ādi Parva 220.82:    . The Soma Yajna is a type of
a fire ritual.
Ādi  Parva  220.83:      .  Here,  Arjuna’s
son  is  called  Shrutakarma  but  in  Ādi  Parva  95.75,  Arjuna’s  son  is  called  Shrutakirti.  The
meaning of both names, however, remains the same. Later, in the epic, Shrutakirti is mentioned.
Shrutakarma is given as the name of Sahadeva’s son.
The Mahābhārata does not give any order of the birth of Draupadi’s sons but it can be safely
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exile.  Also,  when  King  Virāta  offered  Uttarā  to  him  as  a  wife,  Arjuna  accepted  her  for
Abhimanyu instead of Shrutakirti as Abhimanyu was the elder of the two.
Ādi Parva 220.84:    
Ādi  Parva  220.85:    .  Here,  it  says
Shrutasena but in Ādi Parva 95.75, Sahadeva’s son is called Shrutakarma, which means actions
ordained by Vedas such as yajnas in which Agni is paramount. To avoid confusion, all mentions
of Shrutakirti are taken as Arjuna’s son and of Shrutakarma are taken as Sahadeva’s son.
Udyoga Parva 170.1
Bhishma Parva 78.26–28
Prativindhya: Bhishma Parva 45, 79, 100; Drona Parva 25, 168; Karna Parva 14
Sutasoma: Bhishma Parva 45, 79; Drona Parva 25; Karna Parva 25
Shrutakarma: Bhishma Parva 45, 79; Drona Parva 25, 108; Karna Parva 14, 85
Shatānika: Bhishma Parva 79; Drona Parva 25, 88, 168; Karna Parva 25, 85
Shrutakirti: Bhishma Parva 79; Drona Parva 25
Shalya Parva 65.35–46
Saupatika Parva 1
Saupatika Parva 2–5
Sauptika Parva 6–9
Sauptika Parva 9
Sauptika Parva 16.9–12
Bhishma Parva 47–48
Bhishma Parva 82.22
CHAPTER 20 THE POST-WAR HASTINĀPUR DAYS
Practising strict austerities to repent for a sin.
Shānti Parva 7
Shānti Parva 10
Shānti Parva 12
Shanti Parva
Shānti Parva 33.42–45:      (45)
Shānti Parva 24.5–7
Āshwamedhikā Parva 3
Āshwamedhikā Parva 10
Āshwamedhikā Parva 72.23
People of Sindhu desh
Āshwamedhikā Parva 78
Āshwamedhikā Parva 73
Somewhere by the coast in present-day Odisha.
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Āshwamedhikā Parva 79
Āshwamedhikā Parva 80
Āshwamedhikā Parva 84
This  is  the  fourth  of  the  yugas  (epoch)  as  per  Hindu  thought,  as  creation  moves  towards
destruction  before  being  created  again.  The  death  of  Krishna  is  said  to  mark  the  end  of
Dwāparyuga and  beginning  of  Kaliyuga.  The yuga cycle has four stages, Satyuga,  Tretāyuga,
Dwāparyuga and Kaliyuga. The entire Mahābhārata saga happens in the Dwāparyuga. The era
of the Rāmāyana was the Tretayuga. The ongoing yuga is the Kaliyuga.
CHAPTER 21 THE END OF AN EPOCH
Mausala Parva 6
Mausal Parva 3
Mausal Parva 4
Mausal Parva 6
Panchanada  is  likely  to  be  somewhere  close  to  present-day  Punjab–Rajasthana  region.
Panchanada literally means five rivers. Punjab too is the land of five rivers.
Mausal Parva 7
Mausal Parva 8
Mahāprasthānik Parva 1
CHAPTER 22 THE LEGEND OF THE SCRIPTING OF THE MAHĀBHĀRATA
Ādi Parva 62.53
Kāvya means a poem. In the story, Vyāsa Muni calls it as a kāvya. Brahmaji tells Vyāsa, ‘You
called it a kāvya (an epic poem) so that is how it will be known in this world—a kāvya’. The
Mahābhārata has been composed as a poem in the anustubh meter. An anustubh composition has
eight syllables per quarter, i.e., thirty-two syllables per shloka. For example, the first half shloka
from the Bhagavad Gitā is ‘   ’ This
has  sixteen  syllables,  eight  in  each  quarter.  Even  the  Rāmāyana  is  composed  in  the  anustubh
meter.
Ādi Parva 1.71–79
Ādi Parva 1.81
In the Gita Press version, this comes in the Ādi Parva after Shloka 1.28.
This has been mentioned in the Preface of the Gita Press edition of the Mahābhārata (Book 1, p.
8), quoting Pandit Shripad Damodar Satvalekar, a renowned Mahābhārata researcher.
Ādi  Parva  1.102–103:     
     
   
    |
    ||
This verse comes from the Dakshinātya recension of the Mahābhārata.

Ādi Parva 62.14:     

 ; Ādi Parva 62.39:  

 ||

CHAPTER 23 VYUHAS: ARMY FORMATIONS IN THE MAHĀBHĀRATA

Bhishma Parva 17.38,19, 50, 51, 56, 60, 69, 75, 81, 87, 99, 108; Drona Parva 7, 20, 34, 87.22;

Karna Parva 11, 46, Shalya Parva 8

The text doesn’t clearly say the name of the vyuha, but it mentions the vyuha was the same as

the one made on the previous day.

While Vyal could mean a snake or an elephant in Sanskrit, to Arjuna the vyuha appears like a

huge cloud- (Bhishma Parva 60.7).

Pronounced as  (ShRangāTaka).

Bhishma Parva 94.29. There are two Neels mentioned in the Mahābhārata—one on the side of

the Kauravas, the king of Māhishmati, and other on the side of Pandavas, the king of Anup desh.

Bhishma Parva 87. The text does not give any other specific name for it. Some other reference

texts and websites call in Urmi Vyuha, which means waves of an ocean.

ABOUT THE AUTHOR

Ami Ganatra is an alumna of Indian Institute of Management Ahmedabad

(IIMA) and Veermata Jijabai Technological Institute (VJTI), Mumbai. She

has over fourteen years of experience in business strategy and consulting,

living across four continents and working across a multitude of sectors. In

her personal life, she is a devout yoga practitioner and a certified yoga

instructor. She is also a student of Sanskrit and Indian knowledge systems.

Driven by a deep desire to encourage people to delve into the original

shastras, Ami runs weekend reading sessions wherein the participants read

and discuss texts on itihas and adhyatma. An avid traveller, she loves to

explore places and cultures. She chronicles her travel experiences and

musings related to Indic wisdom on

https://dharmorakshtirakshitah.wordpress.com.